THF Pf[.GRI:[ 



A UT) P/)/T'^ I'i 





LIBRARY OF CONGRESS. 



Ciiap..fc.Z- Copyright No.. 



UNITED STATES OF AMERICA. 



"WELCOME, ENGLISHMEN;" 



OR, 



Filgrims, Puritans and Roger Williams 
VINDICATED 



AND 



HIS SENTENCE OF BANISHMENT 



OUGHT TO BE 



REVOKED. 



REV. T.' M. MERRLMAN, M.A., 

Author of " Trail of Hidoryr c^ " irilUam, Prince of Orange." 



Second JEOition. 



: (NOV 11 ^B%') 



BOSTON: | NOV 1 1 ^^^"^ / vx^l,^ - 

ARENA PUBLISHING COMPANY. 
1896. 



+ 



Coi'VKiGHT, i8g2, 
Bv BRADLEY & WOODRUFF. 



Copyri(;ht, i8g2, 
By rev. T. M. MERRIMAN, A.M. 



A /I rights reserved . 



^0 ^0steritn. 



HO EVERY ONE — ALL PEOPLE— AND NATIONS! 



Providence — Charity — Reason — Probability — Possi- 
bility — and things Written — compose the World's Great 
Sanhedrim — whose Judgment, must be consulted, considered, 
allowed, and adopted — in all our inductions, opinions, 
conclusions, Constitutions, and Actions. Prejudice, and 
bribes, to be always Ruled Out. 

If this; and this only — be the royal Highway to the just 
appreciation of the motives, measures, and fruit-bearing ; 
of all noble endeavor; let Posterity therein abound. 

Under such scrutiny as this — Posterity will find the Pil- 
grims, Puritans, and Roger Williams — Vindicated. 

W^herefore — "Let there be for them a name, and an Hon- 
orable place, among the Benefactors of Mankind." 

T. M. Merriman. 

Septembek 15, 1S91. 



PREFATORY. 



The Story of Jesus — is the fittest Story, to be told 
to every creature in all the world. Next to this, is the 
Story of Abraham — of Joseph — of Moses — of Daniel 

— of Apostles — of Martyrs — of Williams — and of 
Missionaries. 

All these belong to the one Story of Love Divine 

— all interlinked by sweetest bonds of mutual attrac- 
tion — Stories that are for heart-uplifting, and soul- 
aspiring, which can never lose their charm. Every 
recital makes them more thrilling ; every pen that 
writes them ; every tongue, that utters them ; every 
heart that cherishes them ; enwreaths them, with the 
eloquence of the Ages — they ornament the stairway, 
in Jacob's vision : between Earth and the Heavenly 
Mansion, whither pass to and fro — the celestial 
Messengers. 

The story of love about the Nazarene and His 
friends, is so vast, the Universe is too limited for its 
expansion — so deep no measuring-line can fathom it 

— so pure, so constant and constraining, that human 
reason fails to comprehend it. 



VI PREFA TOR Y. 

Nor has all the world's rhetoric — all speech, gath- 
ered up from the Ocean of profuse Oratory — all the 
sublime conceptions of poetry, and romance ; ever 
been able to portray the Divine, celestial beauty, and 
sweetness, of that love. 

Such — was the sentiment — that aroused the daunt- 
less conscientious souls, of the Pilgrims — the Puritans, 
and Roger Williams — as profoundly as men's souls 
were ever stirred. These were exiles, for conscience' 
sake — and adventurers for righteousness' sake; on 
a diviner basis, than ever was attempted by the 
Founders of any Nation, before or since, in all the 
World. 

The story of the Forefathers exhumed from the 
hoary past — is ever New — and the oftener it is 
repeated, the more it increases in grandeur, and 
beauty — as do the richest pearls, bro't from the 
deepest seas — appear best when displayed by the 
skilful artist — in the clearest sunlight. 

In Part First of this writing — we have purposely 
left out all matter of the Early History of N. E. — 
which does not necessarily belong to this search — so 
as to keep the special struggle for Religious Liberty — 
and the parties therein engaged — sharply in view, to 
the end. 

In Part Second — We have briefly recapitulated 
the Points taken — wise or otherwise — by the actors 



PREFATORY. Vll 

in the struggle ; as they pressed forward to the grand 
issue before them — and Noting the one thing — done 
by the Forefathers ; which remains for Posterity to 

UNDO. 

In this endeavor — we have followed no other trail 

— and no preconceived issue — than to trace the His- 
tory of Religious Liberty, thro' its Epoch ; in New 
England. To this end, the planting of Plymouth Bay 

— Massachusetts Bay — and Narragansett Bay Colo- 
nies ; have furnished our material. 

In this Search we have Evolved two Conclusions — 
and they concern the Ecclesiastical World. 

1. That the Standard Ecclesiastical History of New 
England — has not yet, been written. 

2. That such a most desirable, and invaluable Church 
History, ca7i never be written ; until the Cases of the 
Pilgrims — Puritans — and of Roger Williams — are 
correctly appreJicndcd, and 2inJiesitati}igIy adopted. With- 
out unswerving yz/j'/zVr, there can be no Righteousness. 

As in the presence of the Judge of the Universe — 
the following Historical observations, and conclusions 

— are prayerfully submitted, to whom it may concern. 

And as we are taught by the Christ — say — " Thy 

Kingdom come." 

T. M. M. 

Boston, October 19, 1S91. 



CONTENTS. 



PART FIRST. 

Religious Liberty — in New England, as it was developed, 
BY the Pilgrims — Puritans — and Roger Williams. 



CHAPTER I. P^GE. 

Origin of the Plymouth Pilgrims i 

Section i. — Their Foierunners. Section 2. — The Separa- 
tists. Section 3. — The Exiles. Section 4. — The Pilgrims. 
Section 5. — The Landing of the Pilgrims. 

CHAPTER IL 
Settlement of the Pilgrims at Plymouth .... 23 
Section i. — Peace with the Indians — Sickness and Want. 
Section 2.— The Lyford Case. Section 3. — The Pilgrims 
Independents. 



CHAPTER in. 
The Salem Puritans 



35 



Section i. — They leave England. Section 2. -First Church 
formed. Section 3. — The Brownes shipped Home. Sec- 
tion 4. — Unabated Zeal. 



CHAPTER IV. 
The Boston Puritans ^e 

Section :. — Their Charter. Section 2. — Their Theocratic 
Basis. 



X CONTENTS. 

CHAPTER V. 

Charter of Governor and Company of Massachusetts 

Bay annulled 55 

Section i. — The Right to annul tlie Charter reserved. Sec- 
tion 2. — The Puritans careless about losing Their Charter. 
Section 3. — Matters grew worse. 

CHAPTER VI. 

Roger Willl\ms arrives in Boston 67 

Section i. — His Early History. Section 2. — He was called 
to the First Church in Boston — goes to Salem. Section 
3. — He is called to Plymouth. Section 4. — He is re-called 
to Salem. Section 5. — He is opposed by the Magistrates. 
Section 6. — He is ordained Pastor of the Church in Salem. 
Section 7. — His Trial. Section 8. — He is banished. 

CHAPTER Vn. 
Soul Liberty in Providence, Rhode Island . . . 106 
Section i. — Roger Williams Ostracized, leaves Massachusetts 
Bay. Section 2. — He settles in Providence, Rhode Island. 
Section 3. — Providence Plantations Prosper. Section 4. 
— He founds the First Baptist Church. Section 5. — The 
Puritans rise to explain. 

CHAPTER VIII. 
Religious Tolerance and Theocratic Arrogance . . 143 
Section i. — Tolerance and Arrogance meet. Section 2. — 
The Lynn Episode. Section 3. — Roger Williams and 
John Clarke go to England. Section 4. — The Government 
of Rhode Island strengthened. Section 5. — The Public 
Conscience, and Court Conscience. 

CHAPTER IX. 

Theocracy of Massachusetts Bay, under Charles II., 

and James II 164 

Section i. — Theocracy revolutionized. Section 2. — More 
Synodical Work. Section 3. — Religious Liberty thrives. 



CONTENTS. Xi 

Section 4. — First Baptist Cliurch of Boston. Section 5. — 
Unhappy Strifes. Section 6. — Edicts and Public Opinion. 
Section 7. — The 5th New England Synod. Section 8. — 
J"irst Baptist Meeting House in Boston. Section 9. — The 
Sixth and last New England Synod. Section 10. — Death 
of Roger Williams. Section 11. — Downfall of Theocracy. 
Section 12. — The New Charter. Section 13. — The Last 
Gun. 

CHAPTER X. 

Triumph of Religious Liberty 198 

Section i. — The Puritans advocate Toleration. Section 2. 
— Synods declared illegal. Section 3. — The Ecclesiastical 
Taxes remitted. Section 4. — The "Hollis" Ministerial 
Fund. Section 5. — Religious and Civil Liberty related. 
Section 6. — The End of Theocracy. Section 7. — Justice 
to Roger Williams yet to be done. Section 8. — The True 
Succession. 



PART SECOND. 

Reasons Why the Sentence of Banishment passed against 
Roger Williams should be revoked. 

CHAPTER L 

Jesus Christ, and His Apostles, taught the Doctrine 
OF Religious Liberty — which Roger Williams 
maintained — Therefore, that Sentence of Ban- 
ishment PASSED against tllM OUGHT TO BE REVOKED 2I4 
I. Christ's Fundamental Listructions on the Subject of 
Separation of Church and State. 2. Christ in His in- 
struction to His Disciples discouraged political ambition. 
3. Christ's Apostles reproduced His Doctrine of Religious 
Liberty, in their teachings. 4. Christ's Church for more 
than 1,000 years, was dandled in the lap of the State 
Church of Constantine — but Ever, the Fire of Apostolic 
Zeal — continued to burn on the Altars of Religious Liberty. 



Xll CONTENTS. 



CHAPTER II. 

Roger Williams, and thk Puritans, had Equal Rights — 
TO Life, Liberty, and the Pursuit of Happiness, in 
Massachusetts Bay — Therefore — Their Sentence 
OF Banishment against Him, ought to be revoked 223 
I. Let us sum up the Cause of Religious Liberty between 
the Puritans, and Roger Williams — as Plaintiffs, and 
Defendant. 2. Roger Williams — and the Puritans were 
Mutually Cordial — holding each other in High Esteem — 
for Christ's sake. 3. Let Posterity assume towards Roger 
Williams and the Puritans the most Liberal and Cordial 
Use of the " Olive Branch and Mantle of Charity." 

CHAPTER iTl. 

The Doctrine of Religious Liberty as advocated by 
Roger Williams, survives : — while the Theocratic 
System ofthe Puritans has dissolved away — There- 
fore, Their Sentence of Banishment against Him — 

ought to be revoked 255 

A. Theocracy declined, through its own Mistakes. B. Re- 
markable Stages, of the Decrease of Theocracy — and In- 
crease of Religious Liberty — Before; Roger Williams' 
Banishment. C. Continued Decline of Theocracy After ; 
his Barishnient. D. The Continued, and Demolishhig 
Blows that fell upon Theocracy, after Roger Williams' 
Death. E. That Sentence, should be Revoked; though 
Theocracy is gone. F. "Let Roger Williams have some 
Distinguished Mark of Esteem, in Boston." 



THE PILGRIMS, PURITANS, AND ROGER 
WILLIAMS, VINDICATED. 



CHAPTER I. 

ORIGIN OF THE PLYMOUTH PILGRIMS 

SECTION I. — THEIR FORERUNNERS. 

" Rise O my Soul, pursue the path 
By ancient Worthies trod." 

" Behold I send my Messenger before thy face, who 
shall prepare thy way before thee." " So shall My 
Word be ; it shall accomplish that which I please ; it 
shall prosper whereto I send it." Such words are sug- 
gestive of the glowing discoveries, we hope to make in 
our search for the paths of the messengers ; and what 
the " Head of the Church," has accomplished through 
them, by His Word. 

A remnant of this long line of ancient "Worthies," is 
most familiarly known to us by the name of " Walden- 
ses." Of them Dr. Mosheim says : " Their true Origin 
is hid in the remotest depths of antiquity : they are the 
seed of the "Primitive Churches" — first planted by 
Christ, and His Apostles. Their existence, spirit, 
and zeal in the Dark Ages, engendered the important 
changes, which prepared the way for the Reformation ; 



2 THE PILGRIMS, PURITANS, 

which has proved to be the forerunner of the light and 
liberty of this Nineteenth Century. 

Three Hundred years, previous to the coming of the 
Pilgrim Fathers, to America ; the papal church, held a 
" Reign of Terror " over the nominal Christian World. 
Kings submitted their necks to the foot of the Pope ; 
and the Waldenses were scattered as " partridges on 
the mountains," obliged to "hide themselves in the 
dens and caves of the earth," or fall a prey to those, 
who "went about, seeking whom they might devour." 

But scattered here and there, was a Prince ; whom 
God raised up, moved with compassion, for the oppressed 
Waldenses ; who extended the arm of civil protection 
over a few men of learning, and piety, through whose 
labors the "day-star of freedom" from popish tyranny 
arose, and the light of the glorious Gospel of Christ, 
again dawned upon the world. 

Such was the important service rendered by the 
Duke of Lancaster, England, who protected John Wick- 
liffe in making the First Translation of the Bible into 
English, in 1380; which gave irrepressible impulse to 
the Reformation. Wickliffe was Born 1344 ; Died 1384. 
His followers were called Lollards, so nearly did his 
sentiments correspond to those of Walter Lollard ; an 
eminent Waldensian "bard," who formerly visited Eng- 
land, and won many converts. Wickliffe's Doctrines, 
of the Sufficiency of the Bible, as a rule of Faith and 
Practice ; and the Separation, and Independence of 
churches of Christ, from all hierarchical domination ; 
continued to leaven the intelligence, and consciences of 
the nation, until the rise of the Pilgrims. 

Early in the 15th Century, John Huss, was Chaplain 



AiVD ROGER WILLIAMS, VINDICATED. 3 

to the Queen of Bohemia and also Rector of the Uni- 
versity of Prague. While in this position, an officer 
from Oxford Univ^ersity, conveyed to him the writings 
of Wickliffe. These he read with avidity, and dissemi- 
nated them by pulpit and pen, until his influence was 
feared by the Pope. Huss was summoned to the pop- 
ish Council of Constance, where he would not have ven- 
tured, but for the assitrance of a " safe-conduct ;" from 
Emperor Sigismund — but — he was betrayed — doomed 
by the Council, and burnt at the stake, in 141 5. This 
outrage the Bohemians resented, by repudiating popery. 
They gained "Freedom of Worship," under the intrepid 
Ziska; and Bohemia became a stronghold of the Refor- 
mation. They " threw off a yoke they were not able 
to bear ; " the same was done by the Pilgrim Fathers. 

William Tyndale, was Born 1477 ; Died 1536. 

In the fore part of the i6th Century, Frederick the 
Wise promoted Martin Luther to be Doctor of Divin- 
ity in the University of Wittenberg, and protected him, 
in his vehement attacks upon the flagrancies of the 
popedom. Many learned and zealous men espoused 
the cause of Reform ; and sad to say differences arose 
among the Reformers — as, about the Lord's Supper. 
Luther, rejected the popish tenet of /rrt';/-substantiation, 
but held to ri^/^-substantiation. Carolstadt, and the 
Swiss Reformers, maintained the Supper to be merely 
symbolical. 

This freedom of Thought, spread among all classes, 
and aroused a strong determination to maintain free- 
dom against all oppression. In 1524, broke out the 
"War of the Peasants" — of which Frederick said; 
" Perhaps the cause of these commotions, is, that these 



4 THE PILGRIMS, PURITANS, 

poor creatures have not been allowed to have the Word 
of God, preached fully among them." 

In 1529, the Princes of Europe became disgusted 
with the insolent dealing of the Pope, and formed them- 
selves into a league defensive ; and issued their famous 
Protest — hence they were called, "Protest-ants" — 
in which they declared their determination, to protect 
their people by the civil power, in the right, to embrace 
and enjoy, unmolested, the Reformed Religion. 

In 1534, Henry VIII., of England; imitated the exam- 
ple of the Continental Princes, by absolving the English 
from all allegiance to the Pope ; and declaring himself, 
as the head of the national church. Archbishop Cran- 
mer was "the power behind the throne," in the form- 
ative stage of Henry's church. In the time of Edward 
VI. the liturgy was defined and established by law. 

Among the ceremonials were many copied from 
Rome ; and which were so manifestly popish, that 
numbers of the bishops conscientiously protested 
against their adoption ; and in this noble stand, for 
complete Separation, they shared the ardent sympathy 
of multitudes of the People. 

SECTION 2. THE SEPARATISTS. 

This conscientious opposition to the ceremonials, was 
intensified by the access of the People to the First 
Printed version of the Scriptures in the English Lan- 
guage ; translated by Tyndale ; and published by Cov- 
erdale, in 1535. This invaluable treasure they perused 
with the greatest eagerness, not as a Book of Ceremo- 
nials, but as a Divine Revelation ; an indispensable 
authority, in politics, morals, and religion. So strong 



AND ROGER WILLIAMS, VINDICATED. 5 

and rapid was the growth of this sentiment, that multi- 
tudes were of one mind ; that all existing institutions, 
of Church and State — the social relations, and habits 
or every-day life, should all be made Conformable to 
this Divine Model. 

The multitudes of this conscientious way of thinking, 
embraced persons of all ranks ; the humbler classes — 
yeomen — traders — mechanics — merchants — land- 
holders — the nolility — and the clergy. Of these it is 
written — "The symmetry of their lives; the Scrip- 
tural character of their Doctrines ; their faith in Christ ; 
their assurance of regeneration, and adoption, as the 
children of God by faith ; and the bold plans they 
entertained for social, civil, moral, and religious im- 
provement ; brought them into sympathy with all that 
was right, and heroic in the Nation. They denounced 
the ecclesiastical ceremonials ; and presently the hier- 
archy ; and yet they entertained a profound reverence 
for the true Church, itself ; and a superstitious terror 
of Schism." The People holding these sentiments, were 
for distinction ; and reproach ; called Puritans. 

But, as revolutions never go backward — and as 
Henry VIII. had set the example, in repudiating the 
pretensions of Pope Paul III., in 1534; for the purpose 
of organizing a separate form of Worship ; and now 
that multitudes were full in the faith, that they would 
lose nothing by separating from the King's Church ; 
some of the more conscientious, ardent, and bolder ones, 
among the Puritans ; took counsel of the Lord, and 
went forward. Traditional "reverence for the Church," 
per se, and terror of Schism, formed a Rubicon, across 
which some of them dare not pass ; but with others, 



6 THE PILGRIMS, PURITANS, 

the power of superstitious reverence, to charm ; and 
the terror of schism to frighten ; had passed away. Ere 
long they conscientiously dared to follow their convic- 
tions by renouncing the King's church, and setting up 
another, upon what they conceived to be the Bible 
model. 

These " Separatists " of England, were greatly en- 
couraged by the example of the Reformers, on the 
Continent ; especially in Germany, where under the 
reformation of Martin Luther, they succeeded in com- 
pelling Charles V., in behalf of the Pope ; to sign the 
"Peace of Religion," in Sept. 25, 1555. This gave such 
of the countries of Europe as chose, the right to refuse 
the Church of Rome, and accept the Protestant faith. 
Thus " Separation " grew. 

Quickly following this event, was the attempt to force 
upon the Netherlands ; the yoke of the papal church. 
The policy of this attempt was "to exterminate heresy, 
by exterminating heretics." In opposition to this hor- 
rible plot, arose the immortal " William ; Prince of 
Orange ; " who knowing the inwardness of this meas- 
ure, was first moved with compassion, for those who 
knew not their fate. It was during his herculean 
efforts, to roll back the flood that was to carry, the 
Inquisition into the Netherlands ; that the bloody 
" Massacre of St. Bartholomew," occurred. This noble 
endeavor he prosecuted to a glorious success, even to the 
end of his life — by assassination. When the Prince 
of Orange, fell ; the " Inquisition " fell, in the Nether- 
lands ; and then began its demolition throughout the 
civilized world. Thus Holland, thro' this renowned 
Prince, was the first Country of Europe, to throw off 



AND ROGER WILLIAMS, VINDICATED. / 

the Papal yoke, and in place of it, proclaim Religions 
Liberty ; and it soon became the refuge of the op- 
pressed for conscience' sake, from England ; and other 
Countries. 

All these bold movements on the Continent, encour- 
aged the English "Separatists," to "obey God rather 
than men ; " and to take the stand, Luther did at the 
Diet of Worms, in 1521 ; " Here I stand : I cannot do 
otherwise, God help me. Amen." This growing Spirit 
of Freedom in Worship, caused a division between the 
bold, and timid, Puritans ; the latter conscientiously 
remained in, the establishment ; while the others con- 
scientiously left it, for a purer model, in 1582. The 
Conformist, "Puritans," signalized their religious zeal, 
by calling loudly for severe penal statutes ; against the 
Catholics, whom they denounced as idolaters. The in- 
famous "Court of High Commission;" was estab- 
lished ; as a check upon Catholics ; and " Separatists " 
too ; in the reign of Elizabeth. Its vocation was the 
same, as that of the Spanish Inquisition. 

Upon the accession of James I., in 1603, Prelacy 
was greatly strengthened, and the bishops set up pom- 
pous claims to the Apostolic succession ; they also 
maintained a supernatural efficacy for the ordinances 
of the Church, as administered by themselves : and all 
this conscientiously for the purpose of bringing into 
contempt, the religious observances of the " Separa- 
tist " assemblies. By these measures, and the persecu- 
tions of the Court ; most of their meetings were broken 
up, and all " Separatists " from the Church, were com- 
pelled to worship in secret — as, "from fear of the 
Jews." 



8 THE PILGRIMS, PURITANS, 

Two of these Congregations, existed in the coun- 
ties of Nottingham, Lincoln, and York; in the North 
of England. Mr. John Smyth ; and Mr. Richard 
Clifton ; were their first Pastors. Mr. John Robin- 
son ; who succeeded Mr. Clifton as pastor, was among 
his converts. Mr. William Brewster, was chosen Elder 
and Teacher. After being harassed, fined, and impris- 
oned by the bishops, beyond endurance ; they resolved 
upon Flight to Holland ; where Religious Liberty could 
be enjoyed. 

But even this was rendered extremely difficult, by a 
law passed in Elizabeth's time, which made such migra- 
tions an offence against the crown. All ports and har- 
bors were carefully watched to prevent any " Separa- 
tists," getting away. Upon its being known that these 
congregations in the North of England, were preparing 
to flee, strict orders were given, that they should not 
be suffered to depart. On one occasion a company of 
them had secured passage, and their effects were on 
ship-board ; when the treacherous captain set sail, and 
after proceeding a short distance, returned, and deliv- 
ered these terror-stricken '* Separatists," to the resent- 
ment of their enemies. 

SECTION 3. — THE EXILES. 

But, gaining wisdom by this failure, and fearless of 
the law, made to crush them at home ; in less than a 
year, a second attempt was made to escape their eccle- 
siastical tormentors ; but, while a part of the men had 
gotten on board the ship, the barge that was to take 
their wives and children, to the vessel, was detained by 
low water ; when a body of armed men from the King's 



AND ROGER WILLIAMS, VINDICATED. g 

Church, came upon them. The captain of the ship, 
fearing for his own safety, hoisted sail and made off for 
Holland ; leaving those helpless families, in the hands 
of their captors. The ship that bore the men away, 
encountered a heavy storm on the coast of Norway, and 
barely escaping shipwreck ; all reached shore in safety. 
They, who had those families on their hands, could 
make no ready disposition of them, and yet were 
obliged to provide for their support ; were glad to let 
them go ; and the next year, these families were re- 
united in Holland. A church of English exiles, who 
had preceded them, under the care of their pastor, Mr. 
Ainsworth, at Amsterdam, extended their hospitalities ; 
in the free land of William Prince of Orange ; to these 
their fellow-sufferers for conscience' sake. 

This first company of exiles from Scrooby, England, 
were soon followed by others of their number. While 
now enjoying repose from the persecutions of the 
Prelates ; Pastor John Smyth, betook himself anew, to 
the study of the Scriptures. He soon found that con- 
science, consistency, and Scripture ; required of them 
not only to separate from the Church of England ; but 
also to renounce their Episcopal ordination, and bap- 
tism. In these views he was conscientiously opposed 
by Pastors Robinson, Clifton, and Ainsworth. Mr. 
Robinson, sought advice of Bishop Hall, in the matter. 
The bishop replied, — " Mr. Smyth tells you true . . . 
either you must go forward to him, or come back, to the 
Church, of England. All your Rabbins cannot answer 
the charge he makes against you." 

As the result of this discussion, Mr. Smyth was 
conscientiously disfellowshipped by the other pastors, 



lO THE PILGRIMS, PURITANS, 

and the Amsterdam church ; as the easiest way to evade 
his logic. But this did not end the matter ; for his 
influence soon became so formidable, that many were 
conscientiously drawn to his views, and he received the 
appellation, of — the "Grandee, of the Separation." 
Mr. Smyth and his followers became Baptists ; and re- 
turned to England ; where they united with their 
brethren, in conscientiously "challenging King and 
Parliament, to their faces ; determined not to 
give way, no not a foot ; until they had ob- 
TAINED religious LIBERTY FOR ALL PEOPLE." ThJS 

was achieved, at the accession of William III, and Mary, 
in 1688. He was grandson of William Prince of 
Orange, of Holland. 

The boldness and success of Mr. Smyth, "threatened 
to swallow up all the separation besides" — of which 
there were many in Amsterdam ; and hence to avoid 
discussion with them, they ; with their pastor, Mr. John 
Robinson, removed to Leyden. Here they remained 
in peace for 10 or 12 years, but finding it difficult to 
obtain a livelihood ; and that their children were leaving 
them as fast as they grew up ; they were satisfied that 
their little band would ultimately become extinct. 

Colonization in America, being much agitated at this 
time, these " Separatists," resolved to emigrate to the 
New World ; where they might be away from the temp- 
tations and vices of the Old World, for their children's 
sakes ; and where they might enjoy uncontaminated, 
and undisturbed, by the State Church ; " Freedom to 
Worship God." At first they proposed to go to Guiana, 
where the Dutch had trading-posts ; but upon after- 
thought, concluded to settle in North Virginia ; " pro- 



AND ROGER WILLIAMS, VINDICA TED. I I 

vided they might establish a separate plantation, and 
be allotved to arj'ange religious matters, according to their 
own ideas." 

Forthwith two of their number ; Robert Cushman, and 
John Carver, were sent to England as their agents, to 
procure a Grant of land from the Va. Co. This was 
readily promised ; and a promise from the King, that 
they should not be molested, on the subject of Religion. 
But a bare promise, even from his majesty, was not 
satisfactory, to a people who had resolved to enjoy 

"LIBERTY OF CONSCIENCE WHATEVER IT MIGHT COST." 

Another attempt was made to obtain a grant of the 
Dutch, which also failed ; when Mr. Cushman, and Mr. 
Brewster, proceeded to England and made a second 
attempt, to obtain a grant of the Virginia Company ; 
and were successful. Mr. Thomas Weston, and a few 
other London merchants, out of sympathy with their 
religious views, agreed to advance the necessary means, 
to plant the Colony ; not however on very favorable 
terms to the Colonists : as every $50 paid in, was to 
represent the same interest in the Corporation, as an 
able-bodied man, who should join the Company. The 
whole property, was to remain a joint-stock for seven 
years ; at the end of which, a division of the proceeds, 
was to be made, and the co-partnership dissolved. The 
banks of the noble Hudson River, near its mouth, were 
designated as the future home of these "Separatists." 

Preparations for their departure, were immediately 
commenced. It was arranged that Mr. Robinson 
should remain with those who did not go in the first 
company, and that Mr. Brewster should accompany the 
pioneers. It was also agreed that each part should be 



12 THE PILGRIMS, PURITANS, 

considered a distinct ; separate ; independent church ; 
neither one of them under any ecclesiastical jurisdiction 
to the other ; nor to any Synod ; Convocation ; or 
Council ; whatsoever. Those who remained, were ex- 
pected to follow in due time. 

The formalities of departure, were as follows : — 

First. — A fast Sermon, by Pastor Robinson. His 
text was, in Ezra 8:21. "Then I proclaimed a fast 
there, at the river of Ahava, that we might afflict our- 
selves before our God, to seek of him a right way for 
us, and for our little ones, and for all our substance." 

In the course of his Sermon he said — "Brethren we 
are quickly to part from one another, and whether, I 
may ever live to see your faces on earth any more, the 
God of Heaven only knows. ... I charge you before 
God and His blessed angels, that you follow me no 
farther than you have seen me follow the Lord Jesus 
Christ. If God reveal anything to you by any other 
instrument of His, be as ready to receive it, as ever 
you were to receive any truth by my ministry ; for I 
am very confident that the Lord has yet more truth to 
break forth out of his Holy Word. . . . The Lutherans 
cannot be drawn to go beyond what Luther saw . . . 
and the Calvinists, you see, stick fast where they were 
left by Calvin, that great man of God, who yet saw not 
all things." 

And yet, Mr. Robinson himself, was not conscien- 
tiously willing to be drawn forward to the views of that 
" instrument of God," Mr. John Smyth ; not even with 
Bishop Hall to urge him on. 

Second. — The embarkation. About July 22, 1620, a 
company of devout men and women, with their children, 



AND ROGER WILLIAMS, VINDICATED. 13 

went on board a frail vessel, at Delft Haven, Holland ; 
some standing in little groups in earnest conversation ; 
others, gazing upon familiar objects for the last time ; 
many were hurrying to and fro, solicitous that all things 
be made ready for the important adventure. When 
the hour of their departure arrived, the Pastor and the 
little company kneeled together upon the deck of the 
ship, and in a most fervent prayer, he commended them 
to the Kind protection of their Heavenly Father. 

Third. — The parting farewell. After the religious 
services were over — "with mutual embraces," they 
took leave of those who had come from a distance, to 
give them the parting hand, and pronounce upon them 
their farewell blessing. Governor Bradford writes — 
" Truly doleful was the sight, of that sad and mournful 
parting; to see what sighs, and sobs, and prayers, did 
sound among them ; what tears did gush from every 
eye, and pithy speeches pierced each other's hearts ; 
that sundry of the Dutch strangers that stood on the 
quay as Spectators, could not refrain from tears." 

Fourth. — The final adieu. Governor Winslow writes 
— " When they separated, we gave them a volley of 
small shot, and three pieces of Ordnance ; and so lift- 
ing up our hands to each other, and our hearts for 
each other, to the Lord God, we departed and found 
His presence with us." 

From Leyden, the Pilgrims sailed to Southampton, 
Eng., in the vessel Speedwell ; where they found Mr. 
Cushman and the rest of their company, preparing to 
sail in the larger vessel, Mayflower ; under Captain 
Jones. While tarrying there, they received a comfort- 
ing letter from Pastor Robinson ; which they came 



14 THE PILGRIMS, PURITANS, 

together and heard read with great pleasure. The 
whole company was divided into two parties for the 
voyage, each party with the consent of their ship cap- 
tains, chose a Governor, and two or three Assistants, 
who were to have a general supervision over them. 

On the 5th of August, the two vessels went to sea on 
their adventurous voyage ; but they had not proceeded 
far, before the Speedwell was found to be in a leaking 
condition, and both vessels put back to Dartmouth. 
About Aug. 21 they went to sea the second time, and 
after sailing nearly 100 leagues the Speedwell was 
found to be leaking again ; and both vessels returned 
to Plymouth. It was now determined to sail in only 
one vessel ; and among those who could not go, was 
the energetic Mr. Cushman. Captain Jones took on 
board the Mayflower, loi persons, and their stores, 
and on Sept. 6th, started the third time. 

SECTION 4. THE PILGRIMS. 

How thrilling the moment ! This expedition sur- 
passed in importance, that of the famed "Argonauts " — 
or that of " Dido " — or of " yEneas " — or even that of 
" Columbus" — just in proportion as one event in God's 
providence surpasses another. This was the first band 
of Christian adventurers ; driven from home and coun- 
try for conscience sake, to go forth and seek a place to 
worship God. No aid from the Government of their 
country, not even of traiTsportation ; which felons, 
would have had. But glory, was to rest upon their 
memory in history; and execration, upon that of their 
persecutors. Like the modern Missionary, they could 
say — "Native land, Farewell" — but unlike the Mis- 



AA'D ROGER WILLIAMS, VINDICATED. 1 5 

sionary, who goes to a nation sitting in darkness — a 
nation in darkness was to follow the light of the Pil- 
grims ; they carried the "torch of Liberty" — that 
light which followed them was Christ. 

The Mayflower had not been long on her way, before 
she encountered a fearful storm ; and it was only with 
the utmost exertion that girding irons and other helps, 
were applied to certain parts of the ship, that the brave 
souls on board strengthened her for the voyage. So, as 
those, who first fled to Holland met a fearful storm 
on the coast of Norway, were preserved on their way 
safely ; these also, were kept, amid the perils of the 
Sea. One is reported to have died on the way ; and 
one was born ; before they landed, so keeping their 
number good. On Nov. 9th, the cheering cry of 
" Land, Land," was heard. Although their destination 
was the Hudson River, they had become weary with 
their long voyage, and finding the coast both difificult 
and dangerous to navigate, they resolved to land inside 
of Cape Cod Bay. Nov. 21st, religious services were 
held on board the Mayflower, to offer thanksgiving for 
their preservation at sea, and to supplicate Divine favor 
in future. 

Before landing however, they concluded, that, as the 
place was outside the grant of the Va. Co. whose 
Patent they held ; and, as " some of the party were not 
well affected to unity and concord, but gave some 
appearance of faction;" it was necessary to institute, 
a " Compact : " or form of Government. Accordingly 
the following document was considered and adopted: — 

" Having undertaken for the Glory of God ; and the 
advancement of the Christian faith ; and honor of our 



1 6 THE PILGRIMS, PURITANS, 

King and Country ; A voyage, to plant the First 
Colony, in the northern parts of Virginia : We do by 
these presents solemnly and mutually, in the presence 
of God, and one another ; Covenant, and combine our- 
selves together into a civil body politic, for our better 
ordering and preservation, and furtherance of the ends 
aforesaid: — and by virtue hereof to enact, constitute, 
and frame such just and equal laws, ordinances, acts, 
constitutions, and ofifices, from time to time, as shall be 
tho't most meet and convenient for the general good of 
the colony : — Unto which we promise all due submis- 
sion, and obedience." 

This important document was signed by all the 
Men, on Nov. 21, 1620, in the cabin of the Mayflower. 
Their names, were as follows : — John Carver : William 
Bradford : Edward Winslow : William Brewster : Izaac 
Allerton : Miles Standish : John Alden : John Turner: 
Francis Eaton: James Chilton: John Craxton : John 
Billington : Moses Fletcher : John Goodman : Samuel 
Fuller: Christopher Martin : William Mullins : William 
White : Richard Warren : John Rowland : Stephen 
Hopkins : Degory Priest : Thomas Williams : Gilbert 
Winslow : Edmund Morgeson : Peter Brown : Richard 
Bitteridge : George Soule : Edward Tilley : John Tilley : 
PVancis Cooke: Thomas Rogers: Thomas Tinker: John 
Ridgdale: Edward Fuller: Richard Clark : Richard Gard- 
iner : John Allerton : Thomas English : Edward Dotey : 
Edward Leister. 

The choice of Governor, in this compact, based upon 
the consent of the governed, fell upon Mr. John Carver, 
unanimously ; thus conferring upon him the distin- 
guished honor of being the first Governor in New 



AND ROGER WILLIAMS, VINDICATED. 17 

England, chosen by the people. He was reported, as 
"A pious and well-approved gentleman." Mr. Miles 
Standish, was chosen as Military commander; he hav- 
ing seen service and acquired some distinction, in the 
Spanish army. Thus the civil government of the Pil- 
grims, was organized, and officers chosen before they 
left the deck of the Mayflower. " Exiles," sometimes 
become rivals. 

We need not look to the founding of ancient Repub- 
lics, for a better example than this, of a clear and just 
conception of what constitutes the germ of self-govern- 
ment. Indeed the prophecy, that — " The Kingdoms of 
this world shall be given to the Saints of the Most 
High " — is to be fulfilled thro' the compacting together 
of Christian men, "for the glory of God ; the advance- 
ment of the Christian faith ; and the honor of our 
country;" choosing " pious and well-approved gentle- 
men," to the highest offices in the gift of the people. 
It is the following out of this thought, so far, and so 
nearly as we may have done it ; that has given to the 
United States of America, the enviable, and unsur- 
passed distinction, accorded to this Nation, among all 
the Nations of the earth. 

In this compact, of the Pilgrims, we see no vestige 
of the Union of Church and State. They were a church 
in Yorkshire, they were a church in Leyden, and a 
church when they went aboard the Mayflower ; but had 
reached Cape Cod Bay, before their civil compacting, 
took place : and in the compact nothing is said, concern- 
ing the church : each was separate and distinct from 
the other ; the one, " Rendering unto Caesar the things 
that are Caesar's " — the other" Renderins: unto God the 



1 8 THE PILGRIMS, PURITANS, 

things that are God's." Such is the safe "path, which 
shineth brighter and brighter," in which the Church ; 
and State, of America ; are advancing, from Glory to 
Glory. 

SECTION 5.^ — ^THE LANDING OF THE PILGRIMS. 

Behold these. Pilgrims from Scrooby, safe at anchor 
within Cape Cod Bay- — out of the way of England's 
cruel Prelates — safe from the perils of the deep — 
Thanksgiving and prayer duly observed — the Compact 
accepted in the presence of God, and of each other — ■ 
the next step was to enter the land of promise, and of 
perpetual inheritance. 

The P'irst, party of 16, under Capt. Standish, was 
sent on shore to search for a place to inhabit ; with 
orders to return in two days. In this tour they saw a few 
Indians, and some wild game. Upon finding some ex- 
cellent springs of water, they state — " We sat us down 
and drank our first New England water, with as much 
delight as ever we drank drink in all our lives." 

They found a large copper kettle, and a small quantity 
of corn ; of this they took the kettle full, and also filled 
their pockets ; intending to compensate the owners, if 
they could be found. This corn served as seed for 
planting, the next spring. 

TUe Second, party. After returning to the ship, and 
relating their adventures; another company was sent 
out in a Shallop, to search along the shore for a landing- 
place, but returned without success. While this party 
was absent, a young son was born to Mr. White and 
wife, on board the Mayflower ; this was the first Eng- 
lish child born in New England. He was named, 



AND ROGER WILLIAMS, VINDICATED. 1 9 

" Peregrine White ; " and lived to be Z^ years, 8 months 
old ; he died in Marshfield, Mass., July 1704. 

The Third, party. On December, 16, a company of 
18 men, was selected to look for a place of landing; 
consisting of — "Ten of our Men" — Miles Standish : 
John Carver : William Bradford : Edward Winslow : John 
Tilley : Edward Tilley : John Howland : Richard Warren : 
Stephen Hopkins: and Edward Dotey. "Two of our 
seamen " — John Allerton : and Thomas English : " with 
six of the ship's company " — two names only are given : 
Masters Copin ; and Clarke. 

Those 18, in an open shallop, who, after spending 
a large part of two days, " in getting clear of a sandy 
point, which lay within less than a furlong of the ship 
— the weather being very cold and hard, two of their 
number were very sick ; one of them almost swooning 
with cold — and the gunner for a day and night, seeming- 
ly sick unto death ; they found smoother water and 
better sailing on the 17th, but so cold that the water 
froze on their clothes and made them many times, like 
coats of iron." Obtaining at last a night's rest the next 
morning after prayers were over; they were attacked 
by Indians. A combat ensued, the savages rushed upon 
them with hideous yells and showers of arrows ; but 
with the superior weapons of the white men, they were 
soon put to flight. This is called, " The First Encounter." 

After offering thanks for their victory, they returned 
to their shallop. While on their search for a landing a 
violent storm arose, and after being driven helplessly 
about for several hours, "they found themselves, when the 
darkness of midnight had almost overtaken them, under 
the lee of a small island, where they remained all that 



20 THE PILGRIMS, PURITANS, 

night in safety ; there mast split in three pieces, keep- 
ing their watch in the rain." In their record we find — 
" Here we made our rendezvous all that day, being 
Saturday. 

"20 of December, on the Sabboth day wee rested." 

Here is the first instance of the observance of the 
Christian Sabbath in New England This Island, was 
called "Clark's Island," in honor of the Master Clark, 
of the Mayflower ; who was with them at this time. 
Near the centre of the island is a large bowlder on which 
it is reported they held divine service, on that Sabbath ; 
now called "Pulpit Rock." Upon the suggestion, of 
the Hon. R. C. Winthrop, LL.D. in his Oration at the 
250th anniversary of the Landing of the Pilgrims, the 
above sentence ; — " On the Sabboth day wee rested " — 
has been engraved upon " Pulpit Rock," on Clark's 
Island. 

Farther inland they discovered in their search, a 
beautiful river emptying into the Bay, which they named 
Jones River ; in honor of Capt. Jones, of the Mayflower. 

Mr. Winthrop in his Oration says : — "It does not 
require one to sympathize with the extreme Sabbatarian 
strictness of Pilgrim, or Puritan, in order to be touched 
by the beauty of such a record, and of such an example." 
The record of the next day after — "We rested" — 
runs as follows : — " On Monday we sounded the har- 
bour and found it a very good harbour for our shipping : 
we marched also into the land, and found divers corn- 
fields and little running brooks, a place very good for 
situation ; so we returned to our ship again with good 
news to the rest of our people, which did much comfort 
their hearts." 



AND ROGER WILLIAMS, VINDICATED. 21 

This, was the Famous " Landing of the Pilgrim 
Fathers." Not the gohig ashore of the whole company 
from the Mayflower ; but, the landing of the i8, from the 
Shallop, who were sent to " spy out the land " — and 
" to seek of God a right way for us, and for our little 
ones, and for all our substance:" December 21, 1620. 
The shortest day in the year — in mid-winter. 

Dr. Winthrop, says — " They have landed at last, 
after 66 days of weary and perilous navigation. . . . And 
when the sun of that day went down, after the briefest 
circuit of the year — New England had a place and a 
name — a permanent place, a never to be obliterated 
name — in the history, as well as the geography, of 
civilized Christian man." 

During this searching and landing, the Mayflower 
was still in the harbor of Cape Cod, with the rest of the 
men, women, and children, awaiting the return of the 
successful expedition. Returning, Mr. William Bradford, 
met the sad news ; that, the next day after the shallop 
set out, Mrs. Bradford, fell overboard — very mysteri- 
ously, and was drowned. 

On Friday Dec. 25 ; Christmas Day, they weighed 
anchor, and on Saturday the next day, the Mayflower, 
"came safely into a safe harbor." Another, "Sabbath 
they rested ; " and on Monday the 28th, the famous 
" Plymouth Rock " — not another bowlder like it, all 
along that shore of sand, was known — was pressed by 
the feet of the Pilgrims, as they Landed. Little did 
they think of the fame to which this stepping-stone to 
Freedom, would attain — but with the chief corner-stone 
in Zion, they were familiar. 

"On Christ the solid Rock I stand, 
All other ground is sinking sand." 



22 THE PILGRIMS, PURITANS, 

Gradually, safely all were Landed. 

By these Pilgrims, a church was planted in the New 
England wilderness. Says Winthrop — ". . . That event 
was in its inception and completion, eminently and 
exclusively a religious movement. 

The Pilgrims left Scrooby as a church. They settled 
in Amsterdam and in Leyden as a church. They 
embarked in the Mayflower as a church. They came to 
New I^ngland as a church. Without any Patent to a 
foot of the land, where they settled — without indul- 
gence, from the Pope — without permit from King: or 
Primate — without license from Council; or Synod — 
Independent of Men ; but under Law to Christ." 

In remembrance of the kindness shown them in their 
distress, by their friends in Plymouth, England, from 
which they finally set sail, they called the place now 
chosen as their future home — New Plymouth. These, 
were the "Pilgrim Fathers." 



AND ROGER WJLLIAMS, VINDICATED. 23 



CHAPTER II. 

SETTLEMENT OF THE PILGRIMS AT PLYMOUTH. 

" What gave them strength 'mid all their toil. 
In every hour of need 
To plant within this sterile soil, 
A glorious Nation's seed ? " 

Hemans. 

SECTION I.— PEACE WITH THE INDIANS. — SICKNESS 
AND WANT. 

Soon after, "the Landing;" the whole Company of 
the Pilgrims was divided into 19 Families ; each single 
man, being required to join himself, to some one of 
these families. They were soon very busy in felling 
trees, and erecting their cabins. One main building 
was first provided 20 feet square, as a "common ren- 
dezvous ; " until they got their houses built, and 
their families, and goods removed from the May- 
flower. While Gov. Carver, and William Bradford, lay 
sick in this main building, it took fire, and tho' no one 
was injured, the building was consumed. Their houses 
when finished — " stood on rising ground, in two row.s, 
with a storehouse in the midst." 

As a measure of precaution, suggested by the suspi- 
cious movements of the Indians, the Pilgrims extempo- 
rized a Military Organization ; at the head of which, 
they appointed Capt. Miles Standish, as Commander-in- 



24 THE PILGRIMS, PURITANS, 

chief — Jan. 1621. A few small cannon, were soon 
landed. 

But to their great surprise and joy, on Friday morn- 
ing March 16, an Indian walked boldly into the place, 
and began to cry out — " Welcome Englishmen ; 
Welcome Englishmen." His name was Samoset ; 
and thro' him, and another friendly Indian, named 
Squanto ; a league of friendship was formed between 
Gov. Carver ; and Massasoit ; Chief of the Wampano- 
ags, on Narragansett Bay. 

This was a remarkable interposition of Divine Provi- 
dence, in behalf of his cause, now in the hands of the 
Pilgrims ; for altho' they held a Charter from the Vir- 
ginia Co., to settle on the banks of the Hudson River ; 
that instrument was of no use to them, now that they 
were settled at Plymouth. Hence this " Welcome Eng- 
lishmen," gave the Pilgrims a Home, "on a wild and 
savage shore." By this happy turn, they were neither 
intruders, nor usurpers ; and no longer, " Pilgrims and 
Strangers." The strong and lasting friendship between 
the Pilgrims and the Wampanoags, gave them a better 
title to their lands, than they could have obtained even 
from the King of England ; out of all the lands he had 
usurped from the Red Men of America. All, white 
Men's titles, were not thus good, in those days. 

During their first winter in Plymouth, the Pilgrims 
were visited with a severe sickness, which swept off 
nearly half of their number by death ; among them 
Gov. Carver ; who died, April 5. On the same day the 
Mayflower left, for her return to England. Mr. Wil- 
liam Bradford was next chosen Governor. 

On the loth Nov. the Colonists were made extremely 



AND ROGER WILLIAMS, VINDICATED. 25 

happy over the arrival of the Ship Fortune, with 35 
new-comers ; including among them, those left behind 
with the Speedwell, and also Mr. Robert Cushman, an 
ardent friend of the Colony. He soon found some 
"discontents already apparent," arising out of the "joint- 
stock " system, which was the financial basis of the 
Colony ; not altogether favorable to the Colonists. 

Mr. Cushman, altho' a Layman, preached a Sermon 
on ; "the Sin and Danger of Self-love." This he did in 
hope of allaying those discontents. He took for his 
Text I Cor. 10: 24. "He said the parts of the text, 
are two — 

I. A dehortation — ' Let no man seek his own ' — 
n. An exhortation — 'But every man another's 
wealth.' In handling of which I will — 

1. Open the words. 

2. Gather the Doctrine. 

3. Illustrate the Doctrine. By the Scriptures — by 
Experience — and by Reason — 

4. Apply the same, to every one his portion." Fol- 
lowing, is an extract from his Sermon — 

"The difference between a temperate good man, and 
a belly-god, is this-— A good man will not eat his mor- 
sel alone, especially if he have better than others ; but 
if by God's Providence he have gotten some meat which 
is better than ordinary, and is better than his other 
Brethren have ; he can have no rest in himself, except 
he make others partake with him. But a belly-god, will 
slop all in his own throat ; yea, tho' his neighbor come 
in and behold him eat ; yet this gripple-gut shameth 
not to swallow all." 

This first, New England Sermon, was published in 



26 THE PILGRIMS, PURITANS, 

London in 1622, and has passed thro' several editions 
in America. Mr. Cushman returned to England with 
the Ship Fortune, in Dec., as agent of the Colony; 
carrying with him a cargo, worth about ^500 ; as the 
first remittance to the Company from New Plymouth. 

Early in 1622, chief Canonicus sent to the Colonists 
a bundle of arrows, tied up with the skin of a rattle- 
snake ; when Gov. Bradford sent back the skin filled 
with powder and balls — but the Indians were so terrified 
with its contents, that after keeping it a while among 
them on exhibition ; returned it to the white faces. 
This non-acceptance of the "challenge," did not remove 
from the minds of the Colonists, all suspicion, and they 
at once took the precaution, to surround their little vil- 
lage with a palisade. News reaching them of an 
Indian massacre in Virginia, they also proceeded to 
erect a fort of logs, on the crest of the hill within their 
palisade, and mounted it with two small cannon This 
structure was erected at a great cost of labor ; but when 
finished, it served the purposes of Fort ; Town-house ; 
and Meeting House. 

The Pilgrims, tho' men of peace, deemed it prudent 
to use means of defence. They went to meeting, with 
their weapons in hand ; prefaced their battles with 
prayer. They took special pains to keep the Sabbath, 
as it deserved keeping ; walked softly before God ; and 
cautiously amid perils. In a letter from Mr. Robinson, 
in Holland ; after a victory over the Indians, he expressed 
his regret — " Oh how happy a thing it would have been, 
that you had converted some, before you had killed any." 
When at peace, they took great pains to instruct the 
Natives in the truths of the Bible. The custom of the 



AND ROGER WILLIAMS, VINDICATED. 2/ 

Pilgrims in asking a blessing before meals, impressed 
them favorably, with the "White Man's Worship." 
They were much interested in the " Ten Command- 
ments ; " but objected to the 7th, or to " tying a man to 
one woman ; " as they termed the institution of Mar- 
riage. 

When reduced to straits for food, and obliged to 
depend upon fish, clams, and oysters ; the Pilgrims gave 
thanks to God, that they could " suck of the abundance 
of the seas, and of the treasures hid in the sand." On 
the occasion of a severe drouth, a day of public humil- 
iation, fasting, and prayer, was appointed, and kept 
with marked solemnity and earnestness ; " the religious 
exercises continuing for 8 hours." In the morning 
the sky was cloudless, and unpromising for rain ; but 
before the close of the meeting, " the weather was 
overcast, and the clouds gathered together on all sides ; 
and on the next morning, distilled such soft, sweet, and 
moderate showers of rain, continuing some 14 days, 
and mixed with such seasonable weather ; as it was 
hard to say, whether our withered corn, or drooping 
affections, were most quickened and revived — such 
was the bounty and goodness of our God." 

This circumstance, also deeply impressed the Indians 
in favor of the white man's God. Such was the strait 
to which the Pilgrims were reduced in 1623, that, had 
their supply of corn been equally divided among them, 
they would only have had " 5 Kernels apiece." This 
strait is commemorated, at Pilgrim dinners in Plymouth, 
by placing " 5 Kernels," of parched corn upon each 
plate on the table. 



28 THE ril.GRlMS, PURITANS, 

SECTION 2. — THE LYFORD CASE. 

Mr. Winslow, who had been to England in the inter- 
ests of the Colony, returned, in March 1624. On board 
the same vessel were Mr. John Lyford ; and two others ; 
Oldham, and Conant, associates with him. This Lyford, 
had been recommended, covertly, by some of the Lon- 
don Partners, as a suitable minister for the Colony. 
But Mr. Cushman, agent of the Colony in England, 
wrote to the Plymouth people in Jan. 24, 1624, that — 
"We send you a preacher, to whom Mr. Winslow and I 
gave way, to give content to some in London." Upon 
these recommendations, and Lyford's pretended friend- 
ship for the Pilgrims ; "bowing and cringing" to them 
in a very obsequious manner ; he so far gained the 
confidence of Gov. Bradford ; as to be invited to his 
councils with Elder Brewster, and others. He was 
anxious to be admitted to membership in their church, 
and after giving evidence of reformation of life, and 
professing his belief in their doctrines, he was received 
into their fellowship. 

His intimacy however, with Oldham, and Conant, 
awakened suspicions, that all was not right. As the 
vessel in which he came over, was preparing to return, 
Lyford was observed to be very busy in writing letters, 
to send to England. He even had the imprudence, 
as well as insolence, to boast of the overturn which 
his letters would bring about in the affairs of the 
Colony. 

Gov. Bradford, took the precaution from those hints, 
to follow the ship out of the Harbor, and with the per- 
mission of the Captain, opened the letters of both, Lyford 



AA'D ROGER WILLIAMS, VINDICATED. 29 

and Oldham ; he took copies of some, and kept some, 
of which he sent copies to England. 

The unfaithful twain, not aware of what had been 
done, soon began to conduct themselves according to 
the times they hoped were coming. Oldham refused 
to do military duty, "and rose against the Captain with 
a deadly weapon." He was tried and sentenced to 
prison ; but upon confession and promise of amend- 
ment, he was released. Lyford showed his insubordi- 
nation, by attempting to set up Church of England 
service, by virtue of his Episcopal Ordination. This 
he did in face of the fact, that he had united with the 
Pilgrims in Church fellowship. 

A meeting of the people was called to consider these 
matters. Lyford demanded proof of the charges made 
against him, and his party. Governor Bradford was 
called upon, to respond in behalf of the Colonists. He 
took occasion to open up the whole case, by referring to 
the persecutions the Pilgrims had suffered for their 
religious opinions in England ; and that they had come 
here to enjoy those opinions free from molestation ; and 
enlarged upon the labors and painful sufferings this 
undertaking had involved. He also reminded Lyford, 
that altho' he had not shared in these early trials of the 
Colony, yet when he and his family came here, they 
were received by the Colonists, with marked kindness, 
and freely supported, at no small expense ; and that for 
him, now to plot their ruin, was an act of great " perfidy 
and ingratitude." 

In reply to these charges Lyford expressed his aston- 
ishment, and made denial of the same ; and declared 
that he did not understand the language addressed to 



30 THE PILGRIMS, PURITANS, 

him. Upon this show of hypocrisy and effrontery, the 
Gov. "put in," the copies, and original letters, which he 
had taken on board the Ship Fortune in Lyford's own 
handwriting. In one of these he had written to those 
who sent him out, as a spy, that — '• The Leyden Com- 
pany, Mr. Robinson, and the rest, must be kept back ; 
or all will be spoiled." Lyford was confounded at this 
evidence against him ; Oldham was enraged, and urged 
his accomplices, to open and violent resistance; but no 
one dared venture on his bad advice. This conduct of 
Oldham was specially odious in him, so soon after his 
release from jail, on promise of good behavior. 

Governor Bradford reminded Lyford of his treachery, 
in breaking open private letters of the Pilgrims ; on 
his voyage from England ; of his humble confession 
when received into their church; and of his promise 
not to perform the functions of a minister among them, 
until he had another call to the sacred office ; but in 
violation of this promise, he had assumed the clerical 
profession, drawn a few followers after him, and had 
attempted to officiate at the " Lord's Table." 

In defence of his ministerial officiousness, Lyford 
replied, that many persons had complained to him of 
various abuses which were practised in the Colony; 
and gave the names of his informants. These persons 
being called upon to testify, flatly denied the truth of 
his assertions. In the light of his own conduct, the 
evidence of his letters, and his own witnesses against 
him, he saw there was no hope of his acquittal ; when 
he shed some tears. He then confessed that, his 
"letters against them were false and malicious ; and 
that in his charges against the church ; and the Govern- 



AND ROGER WILLIAMS, VINDICATED. 31 

ment ; he was influenced by unholy pride, and selfish- 
ness ; he feared his sins were too great to be forgiven ; 
and that if God should send him forth as a vagabond, 
and fugitive in the earth, it would be no more than he 
deserved." Altho' both these derelicts were notified to 
leave the colony, yet the time for Lyford's departure 
was postponed for six months ; and had his repentance 
proved sincere in that time, it was the intention of the 
Governor to pardon him. 

His apparent hearty confession, gained for him many 
sympathies ; but before the six months had half expired 
he actually wrote another libellous letter to his ac- 
complices in England ; but the bearer of it, delivered 
it to Gov. Bradford. Lyford left for Cape Ann ; where 
he had been called as a minister. He died in Virginia. 

SECTION 3. — THE PILGRIMS INDEPENDENTS. 

Captain Miles Standish went to England in 1625, in 
the interests of the Colony. Upon his return, he 
brought the sad intelligence of the deaths of Pastor 
John Robinson, of Leyden ; and of Mr. Robert Cushman. 

Mr. Robinson did not come with the first Colony of 
Pilgrims in 1620, for the reason given ; that — when they 
concluded to colonize in America, one arrangement 
among them was, that Mr. Robinson should cast in his 
lot with the major part of the church, and go, or stay, 
as they might determine. Hence as only the minority 
concluded to remove, he remained, and Mr. Brewster 
came with the Pilgrims, in the Mayflower. After Mr. 
Robinson's death the Church in Leyden disbanded ; 
Mrs. Robinson and family, and the greater part of the 
church finally came to New Plymouth. 



32 THE PILGRIMS, PURITANS, 

Altho' Elder Brewster came with the Pilgrims as 
teacher, he steadily refused ordination, tho' often urged 
to accept it. In those days, the Pastor was the practical, 
and experimental ; and the Teacher, the doctrinal, 
Preacher ; while it was the exclusive privilege of the 
Pastor, to administer ordinances. The Elders assisted 
the Pastors, in the work of discipline and were usually 
ordained. It was the business of the Deacons to pass 
the elements, at the Lord's Supper, and care for the 
poor. On Sabbath afternoon a question was pro- 
pounded, upon which all were at liberty to speak. 
Collections were taken by, " each one going down to 
the deacon's seat, and depositing his Contribution." 

The Pilgrims, came out from the church of England, 
and formed themselves into a distinct church ; without 
asking the right so to do, from any one, and hence were 
Independent. 

A mutual agreement was made between those who 
remained in Leyden, and those who came to Plymouth, 
that each company should be a distinct, and complete 
church ; thus consistently indorsing their separation 
from all Establishments — Synods — or Councils — and 
re-indorsing the doctrine, of separate ; individual. 
Church Independence. 

In this direct and simple form of Church Govern- 
ment, we see the germ of the Ecclesiastical Law, that 
has attained usage in the United States, and is fast 
becoming general. That is ; every church after volun- 
tarily forming themselves into a body, according to the 
Scriptures, has the exclusive right to choose their own 
Pastor ; or call those to Ordination whom they approve, 
to exercise ministerial watch care for souls among them, 



AND ROGER WILLIAMS, VINDICATED. 33 

to choose Deacons ; to admit such persons to member- 
ship among them, as they approve ; exercise discipline 
in the body ; and to do all things which of right 
Churches ought to do ; being under' Law to Christ, as 
Head of the Church, according to the Scriptures; as no 
other authority for these purposes is named in the 
Word of God. Hence no other can rightfully be 
recognized to these ends, either inside or outside, of 
each Individual, Independent Church. Nor have civil 
Magistrates any dictation whatever over Churches. 

Thus had the Pilgrims set their faces in the right direc- 
tion, ecclesiastically — and were told by Pastor Robinson ; 
"to expect that God had yet more light to break forth 
from His Holy Word." In 1629, some of the men of 
Plymouth being at Nantasket found there a man, named 
Ralph Smith ; who had been inhibited at Salem, by Gov. 
Endicott ; and who had officiated as a " Separatist " 
Minister, while in England. He having the appearance 
of an upright, pious, man, and wishing to go to Plymouth, 
they consented. After being there a while, and exer- 
cising his gift among them, he was invited to become 
their Pastor. This invitation he gladly accepted, and 
thus became nearly, if not actually, the First Pastor of 
New England. During his pastorate, was the time when 
Roger Williams, labored in Plymouth. The two offices 
of Pastor and Teacher, were soon united in that of 
Pastor. It was not many years, before it became a 
saying, that — " No Minister stayed long at New 
Plymouth." 

From the foregoing facts, we gather the grand purpose 
sought by the Pilgrim Fathers — that, of Liberty of 
worship and Independence in church Order. Being 



34 THE PILGRIMS, PURITANS, 

" Separatists, " from the church of England ; not 
willing to be imposed upon by others, thro' Lyford ; 
calling and dismissing their own Pastors; all show their 
decided conscientious preference, for the Independent 
form of the Church of Christ. Their sincerity is mani- 
fest, in the patient sufferings they endured, for the 
principles they held, and for the privileges they ul- 
timately secured and enjoyed. To the Pilgrim Fathers, 
belongs much of the associated honor ; of establishing 
LIBERTY of Conscience, and Church Independence, 
in America. 



AND ROGER WILLIAMS, VINDICATED. 35 



CHAPTER III. 

THE SALEM PURITANS. 
SECTION I. — THEY LEAVE ENGLAND. 

The Puritans and Pilgrims tho' at first, both members 
in and of the church of England, are now known in 
History as two different classes of Reformers. 

The Puritans, were the Evangelical part of the church. 
In composing the Liturgy of the church, of England, 
after the "Separation;" from the papacy a strong 
relish existed among the Clergy for popish ceremonials. 
To their retention in the English service, the Evan- 
gelicals conscientiously remonstrated ; and for this 
opposition were called "Puritans." 

And yet upon these same questions, in which they 
agreed in the main, the Puritans, were divided into 
three classes — 

1. Those who quietly remained in the King's Church, 
and yielded a general conformity, to its ritual, notwith- 
standing its errors. 

2. Those who were conscientiously opposed to the 
errors of the church ; and evaded Conformity to its 
popish ceremonials as far as possible, and yet clung 
to membership in its besom. To this class belonged 
the Salem Puritans. 

3. The radical Puritans, who both conscientiously 
denounced, and renounced the English establishment : 



36 THE PILGRIMS, PURITANS, 

these were known as " Separatists " — and " Indepen- 
dents." Of this class were the " Pilgrim Fathers." 

Mr. John White, of Dorchester, England, Puritan 
Clergyman, tho' not a Separatist, like the Pilgrims ; 
persuaded several merchants of Dorchester, to attempt 
a settlement in New England, in 1624; as a station for 
supplies to be kept, for ships in distress ; and also for 
the encouragement of the cod-fishing business. Cape 
Ann, was the point selected, for the beginning of the 
new Settlement. Lyford, and Conant, who were un- 
successful in Plymouth ; were engaged in the enterprise. 

The project was not successful at first, and given 
up by many, but Conant, encouraged by promises from 
Mr. White, of a patent ; friends ; goods ; provisions ; etc., 
if he would remain ;" betook himself to Naumkeag, 
(Salem), as a fitter place for a settlement ; in 1626, 
Mr. White, betook himself, to finding Hew adventurers 
in his enterprise ; by holding correspondence with 
persons in London; Lincolnshire ; and elsewhere. 

The Puritans, were becoming conscientiously weary, 
with trying to stay in the English Church ; and yet not 
conform to its ceremonials ; and still unwilling to try 
open " Separation, " from it — yet with the example of 
the Plymouth Colony to encourage them ; the desirable- 
ness of a Puritan refuge across the Atlantic, was sug- 
gested, and favorably received. With this end in view, 
John Humphrey, John Endicott, and four others of 
Dorchester, at Mr. White's suggestion, obtained, of 
the "Council for New England ;" under Charles I, 
Mar. 4, 1628; a Patent, for, "The Governor and 
Company of Massachusetts Bay." It was bounded by 
two lines ; one beginning three miles North of the 



AA^D ROGER WILLIAMS, VINDICATED. 37 

mouth of the Merrimac River, and following it 3 miles 
North of every and any part of it, to a certain point 
West — and the other ; 3 miles South of the mouth of 
the Charles River, and following that, in the same way 
to a certain point ; and then both lines to run parallel to 
each other, straight to the Pacific Ocean. 

This belt of land across the Continent of America, 
the width of Massachusetts, would pass thro' what is 
now known as New York, Lake Erie, Canada, Michigan, 
Illinois, Wisconsin, Iowa, Nebraska, Dakota, Idaho, 
and Oregon. It was truly magnanimous in His 
Majesty, to be so liberal to the Puritan Colonists — but 
when we consider that this grant covered territory 
owned by the Six Nations, in Central New York — and 
ran thro' lands of other tribes, he knew not who — it 
savors more of monopoly. 

Mr. John Winthrop, Sir Richard Saltonstall, and 
other wealthy Puritans, became interested in this 
Colony ; and to prepare the way for a larger immi- 
gration — "The same year we sent Mr. John Endicott, 
a fit instrument to begin this wilderness work, and 
60, or 70 others with him ; to start a Plantation there ; 
and to strengthen such as he should find there ; whom 
we sent thither from Dorchester and places adjoining." 

Endicott was welcomed by Conant Sept. 14, 1628. 
Soon after his arrival a small party was sent by land to 
explore Massachusetts Bay, where, it had been already 
decided to plant the Capital of the Colony. In this 
movement the friends of the enterprise were encour- 
aged, — " From whom the same year, receiving hope- 
ful news, the next year, we sent divers ships over, with 
about 500 persons more." 



38 THE PILGRIMS, PURITANS, 

Among those who came at this time were four 
ministers : Messrs. Skelton ; Higginson ; Bright ; and 
Smith. The last, Mr. Ralph Smith, had secured his 
passage, and placed his goods on board the ship, before 
it was known that he was conscientiously a " Separa- 
tist." This fact, when found out, excited no little 
uneasiness among the Puritans; but thro' conscientious 
fear of making their movement unpopular, should they 
refuse Mr. Smith, a passage ; he was allowed to come ; 
but he was privately and conscientiously required, to 
promise conscientiously — " Not to exercise his functions 
(as a minister), within the patent, unless by Endicott's 
leave." This conscientious precaution of the Puritans, 
towards the ^^Separatists," was the " ill-egg, " in the 
Massachusetts Bay Colony. 

On May i, 1629, six ships left England, with many 
hopeful souls on board. When they passed " Land's 
End, " Mr. Higginson called his family, and the pas- 
sengers, upon the deck of the ship, and among other 
things ; conscientiously said — " We will not say as the 
Separatists are wont to say " — (perhaps, an eye askance 
at Smith) — " Farewell Babylon ! Farewell Rome ! but 
we will say Farewell dear England, Farewell dear 
Church of God in England, and all Christian friends 
there. We do not go to New England as ' Separatists, ' 
from the church of England." . . . And so he concluded 
with a fervent prayer for the " King ; church ; and state ; 
of England." 

Note the difference — The Pilgrims; were "Separa- 
tists ; " and so was John Smyth, of Holland ; who resolved 
to Challenge the King, the church, and the parliament ; 
of England, for religious liberty. Not so, the Puritan ; 



AND ROGER WILLIAMS, VINDICATED. 39 

" not Separatists ; " says Higginson. This is the one — 
difference between Pilgrims and Puritans. 

Before this fleet of Puritan emigrants set sail, they 
conscientiously took the precaution, to ferret out all 
persons from their number, whose companionship they 
could share ; and relieved them ; of " encountering the 
perils of the deep, and of the American Wilderness." 
Ralph Smith describes them, as "An absolute crew 
holding all, but such as themselves, as reprobate." 
During the voyage the seamen were surprised, and 
edified, at their conscientious observance of prayers, 
and the exposition of the Scriptures, two or three times 
a day. The Sabbath was spent entirely, in preaching 
and catechising; and repeated solemn fasts were held 
for the success of the voyage. 

In these same ships came also the bulk of the Leyden 
congregation, including Pastor Robinson's Family. On 
the 24th of June, they arrived in Salem. In strict 
accordance with the conscientious pledge, taken of Mr. 
Smith; and the conscientious secret instructions sent 
to Gov. Endicott ; Smith retired to Nantasket ; outside 
"the Patent ;" where he was found by the Plymouth 
men, as already stated. Thus " Separatists, " were not 
"Welcome Englishmen," among the Puritans; but 
were ; among the Pilgrims. A difference, to be noted. 

Yet previous to the arrival of this Company, Gov. 
Endicott had become interested in the mode of Church 
Government, adopted at Plymouth ; and the same was 
now concurred in by Messrs. Skelton, and Higginson, 
Not long after their coming to Salem, a day of solemn 
prayer and fasting was appointed, preliminary to uniting 
in Church Fellowship. 



40 THE riLGRIMS, PURITANS, 



SECTION 2. FIRST CHURCH FORMED. 

The day set apart for the organization of the First 
Church of the Puritans, in Mass. Bay, Colony was Aug. 
6, 1629. Those who proposed to unite in church rela- 
tion, (tho' "still members in and of the Church of 
England") — and not " Separatists," as Higginson said, 
— and without announcing either the authority of the 
King's church or their membership in it — conscien- 
tiously publicly gave their consent to a Confession of 
Faith; in part as follows — "We Covenant with Our 
Lord, and with one another ; and we do bind ourselves, 
in the presence of God, to walk together in all His ways 
according as He is pleased to reveal Himself unto us 
in His blessed Word of Truth." . . . 

A most interesting part of the Organizing ceremo- 
nies, was the conscientious receiving of the right hand 
of Fellowship, by this new unseparated Puritan Church ; 
from delegates of the " Separatist " Pilgrim Church ; at 
Plymouth ; who had been invited by Gov. Endicott, to 
hQ ]irQS,(int for t/iat spixial purpose. In performing that 
service, the Delegates, told their Salem brethren, dis- 
tinctly, that — ^"This act was simply one of brotherly 
recognition, as fellow-laborers in a common cause ; that 
neither Church has any ascendency over the other ; but 
both alike ; distinct, free and Independent of each otJter ; 
and responsible alike, and only to Christ, Our One Lord 
and Master:' Mr. Skelton for Pastor; Mr. Higginson 
Teacher. 

This was the ground taken by the Separatists ; or 
Independents in England. When the Pilgrims left 
Holland ; and those who stayed there ; both recognized 



AND ROGER WILLIAMS, VINDICATED. 4 1 

each other, as distinct, separate. Independent, churches. 
So in Plymouth, and now to the Salem Church ; the 
Pilgrims maintain the same sentiment. 

It is not a little, strange ; that Gov. Endicott con- 
scientiously would not allow the " Separatist," Smith ; to 
stay in Salem ; and yet he conscientiously sends for the 
" Separatist " delegates, to give the " not Separatist " 
Church in Salem ; the right hand of fellowship ! " After 
this act of " Organization," of which Church ; were the 
Salem people members ; their own ; or of the church of 
England — or of both.'* The fraternal bond, thus 
formed ; between the churches in Salem ; and Ply- 
mouth ; had its marked influence for many years after. 

The total neglect of the English church ceremonials, 
in the formation of this First Church of Salem ; was 
regarded by John, and Samuel Browne ; as a glaring 
heresy and an insult to the mother church. These 
gentlemen, were ardent Episcopalians ; one a lawyer ; 
one a merchant ; and both, members of Endicott's Coun- 
cil ; and such was their chagrin, at this new departure in 
church ways, that they conscientiously and immediately 
instituted " Separate " worship ; according to the church 
of England. The Brownes regarded the above act of 
Endicott and the rest, as "Separating" from the 
church of England. 

SECTION 3. — THE BROWNES SHIPPED HOME. 

Gov. Endicott, immediately upon the Separation of 
the Brownes ; conscientiously availed himself of the 
clause in his instructions — "To send Home the incorri- 
gible" — and shipped them to England, as "factious 
and evil-conditioned." As might be expected, the 



42 THE PILGRIMS, PURITANS, 

Brownes made bitter complaint to the Company, of 
the Mass. Bay Colony ; and Endicott was written to, as 
follows — "Let it therefore seem good to you, to be very 
sparing in introducing any laws or commands, which 
may render yourself, or us ; distasteful to the State 
here, to which as we ought, we must and will have an 
obsequious eye." That conscientious eye, had not only 
"a beam" in it — but proved to be an ''ill-egg''' for the 
future peace of the Colony. 

Sympathy was naturally enough with the Brownes in 
England ; and prejudice, as naturally sprung up, against 
the Massachusetts Bay Colony ; upon this first instal- 
ment, (after the ejection of Smith), of coercion for 
"Conscience's sake." It has ever been, by perverted 
views, obtained thro' an " obsequious eye ; " instead of 
an " eye single to the glory of God ; " — that has misled 
the friends of the Puritans, into writing labored, and 
lame apologies, for them, on the pages of New England 
History. 

The Pilgrims ; and Smyth and his Friends, when in 
liolland, all had a conscientious purpose, far above all 
time-serving, in refusing to conform to the rights of the 
establishment ; and in refusing to remain in her com- 
munion — in fleeing to Holland to escape her persecu- 
tions — and thence "going to America, to seek a place 
to worship God ; " cost what it would. They con- 
scientiously renounced the trammels of church and 
state, "plucked out the obsequious eye ;" and were the 
true friends of Religions Liberty. 

But the Puritans conscientiously " followed them afar 
off." They neither renounced the church of England ; 
nor would they conform to its ceremonials ; remained, 



AND ROGER WILLIAMS, VINDICATED. 43 

members in the establishment ; and voluntarily coven- 
anted together in a church of their own, in Salem. Yet 
they accepted ministers, whose Episcopal ordination, 
they considered valid; but rejected Smith ; because he 
was a "Separatist;" and accepted the right hand of 
fellowship, from the very "Separatist" church, Smith 
went, to serve as Pastor ; and shipped their own Epis- 
copal brethren, the Brownes ; for objecting to their fel- 
lowship, with Separatists, and turning the cold shoulder, 
to the dear mother church ! Not so, did the Pilgrim 
Fathers. Posterity need not question the " Consci- 
entiousness " — of either Puritans; or Pilgrims; even 
tho' we may not be able to reconcile the difference 
between their Policies. 

SECTION 4. UNABATED ZEAL. 

Those interested in the Massachusetts Bay Colony, 
were encouraged at the turn of affairs, as, favorable to 
their aspirations. The reception and welcome given to 
Endicott, was far more cheering, than that extended 
to the Pilgrims by the Indian, who bade them — " Wel- 
come Englishmen." 

Besides a still more imposing and efficient movement 
was preparing in England, to follow up the fancied 
good beginning made by the first pioneers. Its agents 
and members, however, were not the victims of the 
wrath of the "Court of High Commission," as the 
Pilgrims were ; who were forbidden to meet for worship 
in the country — and were forbidden to flee from the 
country ; yet did flee to Holland, the land of William 
Prince of Orange; where Liberty of Conscience, was 
allowed. Not so with the Puritans ; they were afforded 



44 THE PILGRIMS, PURITANS, 

the fullest sanction of the English Civil Court, and were 
furnished with ample powers for founding a colony, and 
performing all the functions of Civil Government. 

This new movement was inaugurated with the utmost 
care and deliberation. In one of Mr. John Winthrop's 
letters about July 1629, he states — " i. It is granted 
that the worke is lawfull and hopefull of success, for 
the great good of the churche." The Pilgrim move- 
ment was not regarded by their enemies, as either ; 
lawful, or for the good of the church. In article 7, He 
says — " . . . The members of that churche may be of 
more use to their mother churche heere, than many of 
those whom she shall keepe in her owne bosome." . . . 

How far this conscientious sympathy for the estab- 
lished church ; was participated in, may be a question ; 
but the enterprise was legal, and churchly. Hence the 
Puritans had naught to fear, from either the King's 
church, or State. 

But the puzzle for Posterity is this ; — how to explain 
this ardent indorsement of the church of England ; 
and its early abandonment, by the Puritans .-* Why they 
held to their new church way with such conscientious- 
ness, and practised such rigidness, towards all of dif- 
ferent views } And in conclusion, whether the care 
they took to plant themselves in Massachusetts Bay, 
does, or does not ; debar the Puritans hopelessly, and 
forever, from all claim, to the honor ; of being the 
Founders of Religious Liberty in America } On these 
points Posterity — will have their opinion. 



AND ROGER WILLIAMS, VINDICATED. 45 



CHAPTER IV. 

THE BOSTON PURITANS. 

The coming of Endicott to Salem, was but the put- 
ting him forth as a " fit instrument to begin this wilder- 
ness work." Back of this, was the larger and more 
comprehensive scheme for the founding of a Puritan 
Colony; equipped with all the appointments for build- 
ing up a civil State, religiously. 

SECTION I. THEIR CHARTER. 

The parties conscientiously interested in this impor- 
tant undertaking did not propose to follow the example 
of the Pilgrims — in "Separating" openly and boldly 
from the king's church — or, escaping as best they 
could, like exiles and culprits to Holland — with no 
sympathy or recognition from king and bishops; only 
that, "they consented to wink, at their departure for 
America." Under no such uncertainties did the Puri- 
tans, of Massachusetts Bay, propose to launch their 
ship of State. 

Accordingly a petition in due form was presented to 
the King, and on March 4, 1628 a charter was obtained 
of Charles P', Entitled — "The Governor and Com. 
pany of the Massachusetts Bay in New England." The 
main provisions of this charter, conferred upon the Co., 
powers : — 



46 THE PILGRIMS, PURITANS, 

1. Of self-government — "so far, as their laws should 
not be repugnant to the laws of England." 

2. It gave them power to admit new associates. 

3. To administer oaths. 

4. It conferred military power — "for their speciall 
defence and safety, to incounter, expulse, repell, and 
resist by force of armes, as well by sea as lande, and by 
all fitting waies and meanes whatsoever, all such, person 
and persons as shall at any tyme hereafter attempt or 
enterprise the destruccion, invasion, detriment or annoy- 
ance to said plantation or inhabitants." 

Brief, and limited in its range, as this instrument 
seems to have been, yet it was all-sufficient for their 
civil ordering. Comparing it with the "Compact" of 
the Pilgrims ; and clothed with the sanction of the 
king of England ; the " Charter," was an instrument 
of Royalty ; while the " Compact," was an instrument of 
Loyalty. 

It is important, in view of the grave proceedings, in 
the history of the Massachusetts Bay Colony, to note 
here, the entire absence of any provision whatever, in 
this charter, concerning the subject of religion. So 
remarkable was this omission considered at the time, 
that Gov. John Winthrop, takes special pains to set 
down the reason, therefor in his. Journal — -which was ; 
"The assurance that came to them, from the Privy 
Council — that his majesty did not intend to impose the 
ceremonies of the church of England upon us : for that 
it was cojisidcrcd, that it %vas freedom from siicJi things 
that made people come over to ns." 

No better evidence is desired ; than this omission of 
any mention of the ordering of religion, in the Charter; 



AND ROGER WILLIAMS, VIXDICATED. 47 

and Mr. Winthrop's explanation of it— to settle the 
question beyond the shadow of a doubt ; that it was 
fully understood in England, and expected, from the 
conscientious opposition of the Puritans to coercion in 
matters of religion and conscience ; and therefore de- 
manded by public opinion ; that in the Puritan Colony 
of Massachusetts Bay, there should be no legislation ; 
much less any coercion whatever, in the establishment 
of religion, or the free exercise thereof : but, that unde- 
fined, unrestricted Religious Liberty, was to be the 
sacred heritage of all, who should go there to inhabit. 
Verily, verily, no more effectual door could have been 
opened, than was here flung wide open, thro' which the 
Puritans might have entered ; and bearing aloft the un- 
furled Banner of P^reedom of Conscience ; they would 
have forever merited from all generations, the enviable 
and glorious distinction, of being the Fathers of Reli- 
gious Liberty. But, with Charter in hand, to that end 
designed ; they did not conscientiously so elect ; and 
theirs ; and there ; and then ; was the irreparable mis- 
take. 

Because it was not conscientiously in their hearts, to 
cherish liberty in religion ; they procured a promise 
from Mr. Ralph Smith, — before he left England, in the 
same ship with Higginson and others, who were not 
"Separatists from the church of England" — that he 
"would not exercise his functions (as a minister) within 
the Patent, without Endicott's leave." And this exclu- 
siveness they conscientiously formulated, before they had 
obtained their Charter from King Charles ; which was 
silent ; for Liberty in Religion. Another evidence of 
their foreordained conscientiousness, against too much 



48 THE PILGRIMS, PURITANS, 

liberty of conscience ; is seen in an article of agree- 
ment between the Stockholders of the company — that, 
"The Stock, shall be chargeable with one-half the 
military ; and ecclesiastical expenses of the Colony." 
This simply meant, the support of religion by Law. 
Thus confounding the things of Christ ; and Caesar. 

But with their charter, such as it was, in full posses- 
sion, with other arrangements completed ; 15 ships were 
ready to convey to Massachusetts Bay 1,000 persons ; 
some of them people of wealth and station at home, 
and among them four conscientious ministers of the 
gospel; Messrs. Wilson, Phillips, Maveric, and Ware- 
ham. Gov. John Winthrop, Dudley, and several of the 
newly appointed Assistants, having the Charter in 
custody, embarked on board the flagship Arbclla. Being 
detained at anchor, by contrary winds, off the Isle of 
Wight, on Apr. 7, 1630, the day before sailing, they con- 
scientiously issued an address — "To the rest of their 
Brethren, in and of the church of England, a sort of 
defence against the misreport of their intention to 
separate from the English church, which was spoken 
of in terms of warm affection, declaring that such hope 
and part as they had obtained in the common salvation, 
they freely acknowledged they had received it in her 
bosom and sucked it in her breast." 

This plain statement conscientiously clears the Puri- 
tans of being " Separatists " in England, and of intend- 
ing to be, in New England. 

SECTION 2. THEIR THEOCRATIC BASIS. 

After a stormy and tedious passage the flagship of 
this fleet of conscientious, law-abiding, church-going 



AND ROGER WILLIAMS, VINDICATED. 49 

Puritans, with Gov. Winthrop on board ; arrived at a 
point not far below Gloucester Harbor, about June 21, 
1630. Thus the Arbella arrived, the longest day in the 
year — and the Mayflower the shortest day in the 
year: Dec. 21, 1620. The other vessels arriving by 
the end of July. 

The first session of the Court of Assistants was 
held on board the Arbella, previous to landing ; and 
while they lay at anchor in Charlestown harbor. At 
this session was conscientiously passed an Order ; that — 
" Houses be built for the Elders, with convenient speed, 
and their salaries provided for at the public expense." 
Taking this magisterial order; with the provision in the 
Go's article, for "one-half the Ecclesiastical expenses, 
to be paid out of the Colonial treasury ; " and the con- 
scientious predilections of the Puritans for a restrictive 
Church system ; it is easy to foresee, the fatal rocks, 
towards which their ship of Church-and-State was 
being piloted. How widely, different, this conscientious 
action on board the Arbella; from that of the Pilgrims, 
in forming the " Compact," on board the Mayjloivcr. 

The Capital of the Colony, was in as brief a time as 
convenient, located on its present site, and called, after 
its English namesake; Boston : in Sept. 17, 1630. The 
2d and 3d Courts of Assistants, were held in Charles- 
town. 

The Puritans, without any formalities of renuncia- 
tion of the Church of England ; or, declaration of any 
intention; conscientiously fell into the line of things 
inaugurated by Endicott ; and soon organized at 
Charlestown ; Dorchester ; Watertown ; and else- 
where ; partly after the examples of Plymouth ; and 



50 THE PILGRIMS, PURITANS, 

Salem ; distinct churches, which admitted their own 
members, and chose their own officers ; yet not without 
regard to neighboring churches. 

At once they were conscientiously charged, as by the 
Brownes at Salem ; with " equivocation, and open Sepa- 
ration." To this they conscientiously replied, that — 
"The simple ceremonies employed in the induction of 
their ministers into office, were not a new ordination ; 
repudiating, or superseding that which they had re- 
ceived from their bishops in England ; but as mere 
marks, of their election and installation." Who can 
tell, whether the Puritans were "Separatists;" or 
Churchmen.'' They neither imitated the Pilgrims; nor 
the Brownes. What inference could " their brethren 
in and of the church of England," draw, from their 
"farewell address ;" and this jilt of the prayer-book ; and 
departing into the ways derelict, of Separatists ; and 
Schismatics .'' 

Unexpected discomforts, and privations, attended 
upon this coming to New England ; so that about loo 
persons returned in the same ships ; (one of them was 
the Mayflower,) in which they came out. Among these 
were Mr. William Vassal, one of the Assistants, and 
Mr. Bright a Minister, both of them conscientiously 
disliking the fusion policy, of civil-and-ecclesiastical 
matters ; the leaders of the Colony were conscien- 
tiously minded to pursue. Mr. Vassal, soon after 
returned, and found a congenial abiding-place at 
Plymouth : among a people who had conscientiously 
renounced Church and State — and set up an Indepen- 
dent Church — and a State, based on the consent of 
the "governed. 



AND ROGER WILLIAMS, VINDICATED. 51 

A vigorous course was conscientiously marked out 
by the Puritans, in matters Ecclesiastical — and also 
Governmental. At the first session of the court Sept. 
2d, ten weeks after they landed, a process was issued 
against Thomas Morton, of Mount Wollaston ; "for his 
many injuries offered to the Indians." At the 2d Ses- 
sion Sept. 17, the Court ordered Morton "to be set in 
the bilbowes — -and to be shipped back to England — 
and payment to be made out of his goods, for a cannoe 
hee uniustly tooke from them — and his house burnt in 
the sight of the Indians, for their Satisfaccon, for many 
wrongs hee hath done them." So it seems the Puritans 
conscientiously classed the robbing of Indians — and 
setting up church of England service, in Salem by the 
Brownes ; as both alike, punishable with "shipping to 
England." 

The winter of 1630-31, was one of intense severity, 
the colonists suffering greatly from the cold, and for 
want of supplies. A vessel had been despatched to 
England for help, but they were so reduced before relief 
came, that famine stared them in the face. In this 
peril they appointed Feb. 16, as a day of Public Fast- 
ing and Prayer ; to seek help of God. On the 1 5th 
however, the anxiously hoped for ship, Lyon ; arrived, 
— laden with provision ; and their appointed Fast, was 
quickly changed into a hearty Thanksgiving. 

In this Ship were a few emigrants ; but as unexpect- 
edly as the ship's coming ; among them was a young 
man named Roger Williams — and Mary his wife. 
Gov. Winthrop reported his arrival — as a "Godly 
Minister." 

When the Lyon returned. Sir Richard Saltonstall, and 



52 THE PILGR/MS, PURITANS, 

a portion of his family embarked in her : he never came 
back. 

At the 2d Session of the General Court, May i8, 
163 1 ; was conscientiously adopted the Theocratic 
Basis ; " No man shall hereafter be admitted a freeman, 
that is, a citizen and a voter ; unless he be a member 
of some of the Colony Churches." Not a fourth part, 
it is said, of the adult population of the Colony, were 
members of any of the churches. 

A Puritan Church, as defined by them, was — "A Body 
of believers, associated together for mutual watchful- 
ness, and edification." " Candidates for church-mem- 
bership, were required ; besides an orthodox confession 
of faith, and lives conformable thereto ; to add a satis- 
factory religious experience, to be recited in the face of 
the congregation, of which the substantial part, was, 
an internal assurance of a change of heart, and a 
lively sentiment of justification, as being of God's 
Elect." 

At first, a Minister, and Teacher, officiated in each 
church ; but in a short time the Pastor filled both 
offices. They had also ruling Elders ; " ancient, expe- 
rienced, godly Christians, of lion-like courage, when 
the sound and wholesome doctrines delivered by 
pastor or teacher, were spoken against by any." 
Their Deacons; "were plain-dealing men, endued 
with wisdom from above, to manage the church 
Treasury." 

These churches, were each complete in its organiza^ 
tion, as were the Independents ; " but no single church, 
could venture upon any novelties of doctrine, or disci- 
pline ; nor appoint officers, nor retain them, without 



AND ROGER WILLIAMS, VINDICATED. 53 

the approval of the other churches." The Magistrates, 
and General Court, aided by the advice of the Elders ; 
claimed and exercised, a supreme control in spiritual 
and temporal matters ; and even in causes wholly tem- 
poral, (if not carnal), the Elders were consulted, on all 
important questions. At Boston and other places, the 
system of defraying church expenses, out of the public 
funds, was preferred : while at Plymouth, the system 
of voluntary contributions, every sabbath, was adopted : 
the taxing system, was forced into practice, and finally 
was established by law. 

Besides the Sunday services, which were protracted 
to a great length ; there were frequent lectures on week 
days. An annual Fast in Spring in place of " Lent ; " 
and a day of Thanksgiving in Autumn, instead of 
*' Christmas ; " took the places of the various holidays 
of the Papal, and English churches. Baptism, instead 
of being dispensed to all, as in the churches of Rome, 
and England, was limited in its use, as a special privi- 
lege to church members, and their "infant seed." 
None but church members, were admitted to the Lord's 
Supper. Marriage was declared no Sacrament, in dis- 
sent from Papal, and English churches ; but a civil 
contract, and to be sanctioned by either ministers or 
magistrates. 

An English Historian writes: — "Their Ministers 
were men of great sobriety, and virtue, plain, serious, 
affectionate preachers ; exactly conformable to the doc- 
trines of the church of England : and took a great deal 
of pains to promote a reformation of manners, in their 
several parishes. Many others godly and well-disposed 
Christians, and many with their entire families, to avoid 



54 THE PILGRIMS, PURITANS, 

the burthens and snares which were laid upon their 
consciences here, departed thither." 

When Posterity shall search the records of the past, 
to find ; Who were the Fathers of religious liberty, 
they will be particular, that, such " honor be given to 
whom it is due." 



AND ROGER WILLIAMS, VINDICATED. 55 



CHAPTER V. 

CHARTER OF GOVERNOR AND COMPANY OF MASSA- 
CHUSETTS BAY ANNULLED. 

At the mock-hearing given the Puritans, before the 
Hampton Court, Eng. ; where the Prelates of the church 
had a private interview with the King; showing him 
their case as against the Puritans ; and the next day 
the Puritans were permitted a hearing, in the presence 
of King and Prelates — James I, rendered his infamous 
decision upon their cause, as follows : — "If this is all 
your party have to say, I will make them conform 
themselves, or else I will harrie, (dog) them, out of the 
land, or else do worse — only hang them that's all." 
And yet it was from Charles I, his son, that they re- 
ceived their charter, for the Massachusetts Bay Colony, 
in New England, Mar. 4, 1628. 

SECTION I. THE RIGHT TO ANNUL THE CHARTER, 

RESERVED. 

The difference between the threat of James, and the 
permit of Charles ; to let the Puritans go out of the land, 
clothed with royal authority to found a civil state ; is 
one of the many strange things in history. It is hardly 
possible to suppose that Charles had any sympathy 
with them, as a sect of Nonconformists, or Reformers. 
As Charles was about to begin the experiment of ruling 
without the trouble, of troublesome Parliaments; he 



56 THE PILGRIMS, PURITANS, 

might have fancied the new colony, an outlet for a class 
of his subjects, who would not be any help to him, in 
crushing out the spirit of liberty. Again, he possibly 
foresaw in it, the nucleus of a future empire, which might 
add to England's consequence, and advantage. But 
whatever the one, or many motives, for giving the 
Charter; King Charles did not let slip from his grasp, 
the power to control, or annul, the Puritan Charter. 

This royal grip, was in the clause, giving — "The 
Company the function of self-government, so far, as 
their laws were not repugnant to the laws of England." 
The single word " repugnant," covered all the ground ; 
for if the laws of the colony, were not contradictory to 
English Laws ; yet, if they should be distasteful to the 
merest caprice of his majesty ; the whole code of the 
colony could be declared "repugnant," and be annulled 
at a nod. However much the King, and prelates ; might 
despise Puritanism, or might desire to trample it under 
foot ; yet for the time being they were inclined to wink 
at it, with an "obsequious eye ; "still, holding it firmly 
within the range of the royal power. 

But the slyest trap of all ; and the bait which would 
be most certain to lure the Puritans into repugnance, in 
case they should at all venture to be coercive ; was 
that of silence, on the subject of religion in their Charter. 
Under the cover of silence, was hidden, the swivel, in 
the text of the Charter, about conformity, or noncon- 
formity; in the church of England; or any other form 
of worship. That was left out, so that it might be left 
alone, by the Puritans ; but if not, let alone, as the "for- 
bidden fruit ; " the touch of this unmentioned coil, could 
easily be made a pretext of "repugnance." 



AND ROGER WILLIAMS, VINDICATED. 57 

Had the Puritans conscientiously taken the King's 
Silence, on this point, as the " still voice of God," and 
come to New England determined ; " To make no laws 
whatsoever concerning the establishment of religion, or 
the free exercise thereof;" — a halo of unshadowed, un- 
tarnished, and unfading glory, would have encircled 
their names ; in the grateful remembrance of all Nations. 
Thrice happy, and honored ; would the Puritans have 
been, had they conscientiously continued to cherish the 
fondness for the Mother church, set forth in their part- 
ing address — and worshipped with, or without the 
prayer-book ; and left others to do the same ; without 
prejudice or molestation, from Court; or Elders; yea 
thrice happy ! 

Prosperously would the Puritan Ship-of-State, have 
sailed over the waters of Massachusetts Bay ! Yea 
Joyfully, Joyfully would they have built up the walls of 
their Puritan Zion ; had their Magistrates simply pro- 
tected all persons conscientiously from civil disturb- 
ance, whether at work ; or at worship ; and winked at 
the ways of others ; as the King proposed to wink at 
their ways ; in the same thing ; then would it have re- 
mained a perpetual saying — " That it -w^?, freedom from 
S7ich things that made people come over to us." Thus 
it was ; that the silence of the Charter ; on the subject 
of Religion ; and the proviso in it, about "repugnance 
to the laws of England;" laid the two "trap-doors; " 
through which the Colonists were liable at any time, to 
be precipitately dropped into a sea of troubles ; unless 
conscientiously guarded against ; with a caution, watch- 
fulness, and wisdom, well nigh superhuman ! " Of these 
thou shalt not eat ! ! " 



58 THE PILGRIMS, PURITANS, 

SECTION 2. THE PURITANS CARELESS ABOUT LOSING 

THEIR CHARTER. 

It was a matter notorious and surprising, that the 
Puritans; who dared not "separate" from the church 
of England, at the same time they obsequiously con- 
formed to her distasteful ceremonials ; should in their 
untenable position, be the conscientious advocates of 
the persecuting edicts of the Court-of-High-Com- 
mission ; against both, Catholics; and "Separatists." 
Such an attitude was not inspiring of confidence, from 
those among whom they were in reluctant conformity ; 
nor very begetful of respect, from those against whom 
they conscientiously inspired discomfort — out of the 
dens, of the "Commission." 

The conduct of those who came to Salem, in being 
conscientiously unwilling to let Mr. Ralph Smith take 
passage with them, because he was a "Separatist ;" and 
only allowed him to do so, upon his making conscien- 
tious promise, to be silent, or "depart their lymitts ; " 
was a semblance — more like providing for restriction, 
than for toleration in matters, of religious opinion. 

In addition to this oath taken of Mr. Smith; secret 
instructions were conscientiously sent to Gov. Endicott 
concerning him — "That unless hee wilbe conformable 
to our Government, you suffer him not to remaine within 
the Lymitts of our graunt." That is ; imprecatory 
silence in freedom of speech upon religious opinions, or 
mandatory exit from the Colony, by the Civil Magistrate. 
So marked and so impolitic a proceeding, could not fail 
to excite the "repugnance " of their enemies, and fill 
the minds of their well-wishers, with apprehension. 



AND ROGER WILLIAMS, VINDICATED. 59 

The conscientious speech of Mr. Higginson, on the 
deck of the vessel, off Land's End — that, " We do not 
go to New England as Separatists " — and then consci- 
entiously in Aug., to organize themselves into a 
church, wholly separate, from the church of England 
without any formal act of separation ; or any notice to 
the Mother Church, nor even apology, for so doing : is 
most notable ! 

To the Brownes, it was evident enough, that the ten- 
der feeling of the Puritans for " their brethren in and of 
the church, had somewhat coagulated as to the use, of 
the prayer-book. Adding to this the fact, that Gov. 
Endicott was clothed with the conscientious function to 
adopt "a more severe course, when faire meanes will 
not prevaile " — what must have been the chagrin of 
the Brownes ; when they actually found themselves 
homeward bound ; as "factious and evil-conditioned.'' !" 
What speech could they make, as they came in sight of 
" Land's End ; " sent home for 7iot separating from the 
church; by those who had declared themselves; "not 
Separatists " .■• This was Episcopalian, conscientiously 
against Episcopalian. 

No more effective agents could have been sent to 
England, from Massachusetts Bay, to incite "repug- 
nance " against its charter ; than were the Brownes. 
Men of wealth, and standing, at home ; members of En- 
dicott's Council ; and with special grievances, on the 
subject in which the Charter was silent ; their coercive 
treatment filled them with a frenzy of disgust. The 
moment their feet touched English soil, their tongues 
would be loosed to tell a tale, to listening ears; which 
could not fail to arouse a prodigious influence in the 



6o THE PILGRIMS, PURITANS, 

church of England, against the Massachusetts Bay 
Colony. No greater conscientious mistake could Endi- 
cott and those concerned with him, have made just at 
that time, than the shipping of the Brownes. 

At the Session of the General Court in Sept. i6, 
163 1, one Henry Lynn was sentenced to be whipped and 
banished ; " for writinge into England falsely and mal- 
litiously against the government and execution of jus- 
tice here." Possibly Mr. Lynn might have been mis- 
taken — but from his testimony, and that of the 
Brownes ; that of Sir Richard Saltonstall ; and others ; 
enough was at hand, that was irrepressible, to force an 
unfavorable influence. Thus the Puritans continued to 
add with their own hands, fagot after fagot, to the fire 
of prejudice, they had already kindled against them- 
selves. 

Enough had been done to disappoint and grieve all 
the well-wishers of the colony at home ; and to cool all 
the love of " the brethren in and of the Church of Eng- 
land," for their Puritan-Episcopal brethren in the Bay ; 
and to set in a flame the ill-will of their enemies, on 
both sides of the Atlantic. It only remained therefore, 
for the Puritans to indulge in some further misuse of 
their chartered power, " repugnant to the laws of Eng- 
land;" to enlist the King, among their numerous and 
increasing enemies. Indeed the Puritans had been in 
too small a degree careful, to avoid offending his maj- 
esty, tho' he had given them so lenient a charter ; for 
within one year, the General Court, had passed the sen- 
tence of banishment upon fourteen persons. However 
ill-deserving all these parties may have been ; the ques- 
tion with the King, would be first; as to the lawful- 



AND ROGER WILLIAMS, VINDICATED. 6 1 

ness of the laws ; by which these edicts were issued 
and enforced. Even the King of England had no au- 
thority to banish his subjects out of the lymitts of the 
realm, without a special Act of Parliament,. authorizing 
him so to do. But in the Bay we find this Charteied 
Court, with no Act of Parliament, giving them the 
right to do so ; in 14 months, banishing 14 persons ; 
which would have required 14 Acts of Parliament, to 
have authorized the King to have done as much. 
Hence they had by their own, considerate, or incon- 
siderate, acts- jeopardized their charter. 

Poster'ty ; will incline to an adverse judgment against 
the Bay ; especially as the Examples of Plymouth Col- 
ony ; and the Rhode Island Plantations ; nearby; never 
found such conscientious urgencies necessary. Chas. 
I., was willing Massachusetts Bay Colony, should be a 
Refuge — but not an Inquisition ; nor a Star Chamber. 

SECTION 3. MATTERS GREW WORSE. 

No little complaint is made, by Puritan Apologists of 
the 19th century, because Massachusetts Bay had so 
many hostile enemies. True they took occasion against 
the Colony, but who furnished the occasion ? Their 
conscientious attitude, towards Mr. Smith ; and the 
Brownes ; was assumed, within a year after the Charter 
was given. If complaints against the Colony, were not 
made before the occasion, for the Complaint was given ; 
apologists need not complain ; if Complaints began very 
soon after, the occasion was given. 

The Puritan Court, might conscientiously declare in 
their edicts of banishment, that such and such persons 
were — "unmeete to inhabit here " — but that did not 



62 THE PILGRIMS, PURITANS, 

debar others from holding the opinion, that the mode 
of justice in the Colony, was " unmeete," also. 

The harvest of all this sowing, began to be gathered 
into bundles, as soon as it ripened ; and it ripened early. 
By the ships Mary, and Jane, news came to the Bay, as 
early as May 1633 — that, a "Petition had been pre- 
sented to the King and Council, of many sheets of 
paper ; accusing us to intend rebellion ; to have cut off 
our allegiance ; and to be wholly separate from the 
church, and laws of England." Allowing 66 days, 
as was usual, then, for a passage across the Sea ; the 
time of presenting the said petition, must have been as 
early, or earlier, than Feb., 1633. Allowing also suffi- 
cient time for their acts to leaven the public sentiment ; 
time for considering the method of action, to be taken ; 
and time to get the petition before the King and Coun- 
cil ; and it would carry this movement against the 
charter, .back into 1632. Besides the occasion given 
for all this stir, would reach back to a still earlier date. 
So that in less than 2 years, after the Gov. and Co. 
of Massachusetts Bay began operations here, their con- 
scientious, and " repugnant " courses, had stirred up 
this threatening, and formidable opposition : for which ; 
whose — was the blame .'' ! 

A bold, conscientious — and for the time being, suc- 
cessful defence was made, by Messrs. Saltonstall, 
Humphrey, and Cradock ; against the charges in the 
petition ; and in behalf of the Colony ; in their plea be- 
fore the King and Council ; that the charges made were 
overdrawn, and that matters were more hopeful, (at 
least they hoped they would be) ; than the petition rep- 
resented. A favorable impression was made by them, 



AND ROGER WILLIAMS, V^INDICATED. 63 

upon the King and Council, and the matter post- 
poned. 

Hardly a year had passed, however, before the com- 
plaints were renewed, as might be expected ; for the 
grounds on which they rested ; had not been removed. 
Following this movement, an Order in Council was 
obtained, Feb. 1634, demanding the surrender to the 
Board by Mr. Cradock ; of the Charter of the Massa- 
chusetts company. After a short delay, and as early as 
May 8, 1634, "the King rc-assumed the whole business 
into his owne Hands — and gave an order for a Generall 
Gouernour of the whole Territory to be sent over." 

So that, from the landing of Gov. and Company 
in Massachusetts Bay, June 22, 1630, to the presenting 
of the petition to the King and Council, in Feb. 1633, 
for the surrender of their Charter ; was only 2 years 
and 8 months. No wonder it was so soon recalled, 
when we remember that the beginning of the discon- 
tent, was as early as the shipping of the Brownes, by 
Gov. Endicott ; which took place within a very few 
months, of the giving of the Charter. Thomas Morton, 
whom the Puritans had shipped home, was not slow to 
write of this matter to one Jeffrey, here, in an exultant 
tone, who showed the letter to the Governor. Whom 
could the Puritans blame — whom — when, as a dis- 
agreeable off-set to conscientiously " shipping Home 
the Brownes," they were ordered by the King, to "ship 
Home " their Charter .■' 

In place of this annulled Charter, "A commission 
was appointed, constituting the two Archbishops, and 
ten others of the Privy Council, a board ; to regulate 
all plantations ; with power to call in all Patents ; to 



64 THE PILGRIMS, PURITANS, 

make laws ; to raise tithes and portions for ministers ; 
to remove and punish Governors ; to hear and deter- 
mine all causes ; and inflict all punishments, even to 
death." Here it may be well to Note — that this Board, 
with the powers granted them, were the only, legal and 
supreme, civil authority in the Bay. The Puritan Gov- 
ernor, Assistants, and Charter, of the Company, were 
all abrogated, annulled, and abolished, so far as having 
any authority or jurisdiction, by grant or otherwise, from 
the King of England. And hence, as their Charter 
was not restored, for many years ; nor any substitute 
for it given ; and as the Puritans made no Declaration 
of Independence, of England ; and formed no new 
"Compact" of civil Government, for themselves; and 
still held on to their annulled Charter — they were much 
afloat for want of any lawfully authorized ; civil Govern- 
ment. 

Here let us notice distinctly, that in place of the 
silence, on the subject of religion, in the Charter of the 
Puritans ; special power is given this King's Board^ 
" to raise tithes and portions for Ministers" — which 
demonstrates, that the Puritans had the opportunity 
freely given them, to have established perfect Religious 
Liberty, in Massachusetts Bay, had they elected so to 
do. And hence it is plain, that their conscientious, yet, 
" repugnant " course with Smith ; and the Brownes ; 
and other proceedings on the question of religion ; were 
among the chief causes ; of their losing their Charter. 

That the Puritans themselves understood, that they 
were without charter authority, is seen from their acts. 
"When the General Court met in Sept., 1634; with 
the demand for the surrender of their Charter — and 



AXD ROGER WILLIAMS, VINDICATED. 65 

the Document establishing the King's High Commis- 
sion ; confronting them — they made no reply to either ; 
but promptly took order for fortifying Castle Island ; 
Charlestown ; and Dorchester Hights ; and for drilling 
and disciplining the trainbands, and for collecting arms 
and ammunition." At the Session of the Court in 
Mar, 1635, a Military Commission was organized, — 
" to do whatsoever may be further behoovef ull for the 
good of this Plantation, in case of any warr that may 
befall us." 

To this end the Gov. and Company, had previously 
called together all the ministers of the Colony, to con- 
sider the question ; — " What ought wee to do, if a 
General Gouernour should be sent out of England .'* " 
Answer. " We ought not to accept him, but defend 
our lawful possessions, (if we are able) ; otherwise to 
avoid, or protract." " A beacon, to be fired to alarm 
the country in case of invasion, was set up on 
what was thereafter known as ' Beacon Hill,' in 
Boston." " As the Massachusetts men held originally 
by Patent from the Council for New England, which 
had surrendered its Charter to the King; this amounted 
to robbing them of their property, and redistributing it 
to others." " Process was bro't in Westminster Hall, 
England, in Sept. 1635 ; in which Matthew Cradock 
made default, and was convicted of the usurpation 
charged ; and taken to the King to answer for the 
same. The remaining patentees stood outlawed." 
What was the political status, of the Gov. and Com- 
pany of Mass. Bay, thereafter } Viewed at the dis- 
tance of 250 years, they seem to have been dwell- 
ers in this wilderness, on somebody's (?) lands ; hold- 



66 THE PILGRIMS, PURITANS, 

ing a repudiated Charter ; basking in the delights 
of untenable "Squatter Sovereignty." Mr. John 
Cotton, of the New England, Puritans; held, that — 
" By the Patent we have Pow9r to erect such a Govern- 
ment of the Church, as is most agreeable to the Word, 
to the estate of the People, and to the gaining of the 
Natives (in God's time) first to Civility, and then to 
Christianity." If their Charter gave them such eccle- 
siastical " Power," it must have been in its silence, on 
the subject ; for there was none in its provisions. 



AND ROGER WILLIAMS, VINDICATED. 6/ 



CHAPTER VI. 

ROGER WILLIAMS ARRIVES IN BOSTON. 

In their anxiety and distress, the Puritans of Boston 
had been waiting for the arrival of the ship Lyon — 
to bring them bread ; and on Feb. 15, 163 1, they were 
joyfully relieved. But God had a greater blessing for 
Boston, and the United States, in the persons of Roger 
Williams, and Wife — who came to bring the Bread of 
Religious Liberty. 

SECTION I. — ROGER WILLIAMS' EARLY HISTORY. 

Of the early history of Roger Williams, too little is 
known. The place, of his birth, as given by some, 
is Conwyl Cayo, in Carmarthen, South Wales, England. 
The date, of his birth, is variously conjectured, as 
between the years 1598, and 1606. Enough is known, 
to indicate, that his young life was blessed with the 
inestimable advantage of pious parentage ; which so 
often brings forth its hallowed fruit in the lives of 
great and good men. 

It is a currently received statement that while a mere 
boy, he was one day observed, by Sir Edward Coke, 
taking notes of a sermon. Curiosity led Sir Edward 
to ask the lad to allow him to examine his notes. 
So pleased was he with the evidences of talent in the 
notes Oi young Williams, that he solicited of his 



68 THE PILGRIMS, PURITANS, 

parents, the privilege of superintending his education. 
As Gamaliel a Doctor of the Law, knew not the great 
work he was doing for the Church of Christ, while 
instructing young Saul of Tarsus; — so, neither did 
Sir Coke, England's great expounder of Civil Law, 
comprehend the boundless influence, his interest in the 
education of young Williams, was destined to exert, in 
the Christianization of the Nations of the earth ; by 
casting down the unholy Babel of church and State, 
and exalting Christ as Lord of all. 

Thro' this favorable attention, and influence of his 
illustrious Patron, young Williams was elected scholar 
of Sutton's Hospital, about July 4, 162 1, and as is sup- 
posed, he was matriculated a pensioner in Pembroke 
College, Cambridge July 17, 1625 ; and took the Degree 
of Bachelor of Arts, January 1627. Tradition says — 
he commenced the study of Law, under Sir Coke ; but 
of this, and the reasons for his change of profession, 
little is known ; for not long after, he was admitted to 
Orders in the church of England ; and was beneficed, 
at or near, Sempringham, in Lincolnshire. While there 
he made the acquaintance of John Cotton, and Thomas 
Hooker, before any of them came to Massachusetts 
Bay. 

Roger Williams' position, as a clergyman in the 
Church of England, gave him a most Providential 
opportunity, to observe the leavening influence of 
Conformity, and Nonconformity ; going on inside and 
outside the English church and State, Hierarchy. 
PIspecially Providential was it, that he was located in 
Lincolnshire ; the region from which had gone forth 
the Pilgrim Fathers, in their search for " Freedom to 



AND ROGER WILLIAMS, VINDICATED. 69 

zvorship God, cost what it would.'" Doubtless he also 
found, perhaps in his own immediate parish, those who 
had embraced the views of Mr. John Smyth, in Hol- 
land ; from which ; as a part of the Scrooby Pilgrims : 
they returned to England, and joined their " Separa- 
tist " Brethren, in- — "challenging king and parlia- 
ment TO THEIR FACES, AND NOT TO GIVE W^AY TO 
THEM NO NOT A FOOT, UNTIL LIBERTY TO WORSHIP GOD 

WAS SECURED : " which was achieved in 1688, as a 
concession to Dissenters. 

Yet it is not to be supposed ; even with a knowledge 
of the facts ; that, the Pilgrims, had gone to New Eng- 
land ; and that the Nonconformists of England ; were 
both warring a good warfare, for Liberty of conscience : 
that Roger Williams, had any conception of the great 
work God was about to call the Rector of Sempring- 
ham, to do in the world, for the cause of Religious 
Liberty. Much less did he dream ; " the day I rode 
with Cotton, and Hooker, [from Essex, where he lived], 
to, and from, Sempringham" — what awaited, the three, 
in Massachusetts Bay. But subsequent events assure 
us, that young Williams, was not in darkness, or in 
doubt, as to what position he should assume, toward the 
great Nonconformist agitation. 

It is easy to imagine ; that, a change from the 
Ministry in the church of England, to a place in the 
company of ^^Separatists" from being a member of a 
Prelatical Hierarchy, to that of a "challenger of King 
and Parliament to their faces, for liberty of conscience, 
cost what it would" — which naturally enough, cost 
him something. 

At a later date, in a letter to Mrs. Sadleir, daughter 



70 THE PILGRIMS, PURITANS, 

of Sir Edward Coke, Mr. Williams wrote — " Truly it 
was as bitter as death to me, when bishop Laud pur- 
sued me out of this land, and my conscience was per- 
suaded against the National church, and ceremonies, 
and bishops ; beyond the conscience of your dear 
father. . . . The never-dying honor and respect which 
I owe to that dear and Honorable root and its branches. 
. . . That man of honor and wisdom and piety . . . was 
often pleased to call me his Son. ... I say it was as 
bitter as death to me, when I rode Windsor way, to 
take ship at Bristol, and saw Stoke House, Buck- 
inghamshire, where the blessed man was ; and then 
durst not acquaint him with my conscience and my 
flight." 

We are not to understand here that Mr. Williams' 
change of sentiments, was "bitter as death to him " — 
but, that what he suffered for conscience' sake, from his 
brethren, (like Joseph) yea, from his bishop ; was cruel 
as the grave. For we find in his letter to Mr. John 
Cotton Jr., in Mar. 1671 ; this testimony : — " He [God] 
knows what gains and preferments I have refused 
in Universities, City, Country, and Court, in Old Eng- 
land, and something in New England ... to keep my 
soul undefiled in this point, and not to act with a 
doubting conscience." . . . 

And now like Paul, having no more place in those 
parts, Roger Williams, and Mary, his wife, embarked at 
Bristol, England, in the ship Lyon, Capt. Pierce, 
master, on Dec. 11, 1630. 



AND ROGER WILLIAMS, VINDICATED. 7 1 



SECTION 2. ROGER WILLIAMS CALLED TO THE FIRST 

CHURCH IN BOSTON. — GOES TO SALEM. 

After a tedious and tempestuous voyage of sixty-six 
days, the vessel which brought that God-sent, fearless, 
defender of Soul Liberty, and his young wife, Mary, 
to New England ; arrived, off Nantasket, Feb. 15, 163 1. 
Mr. Williams, was then according to different, reckon- 
ings, from twenty-five, to thirty-one years of age ; a 

NONCONFORMIST; a "SEPARATIST;" a FEARLESS ADVO- 
CATE ; of perfect Religious Liberty ; and an exile from 
home and country ; thro' the bitter persecutions of the 
church of England. Gov. Winthrop notes his arrival, 
as that of "a godly minis^er." A title, of which he 
ever continued worthy. 

Upon the arrival of Mr. Williams, he was invited to 
occupy the pulpit, of the First church in Boston. 
But the reasons for declining this call, he gives as 
follows : — 

" Being unanimously chosen teacher at Boston, I con- 
scientiously refused, because I durst not officiate to an 
unseparated people, as, upon examination and confer- 
ence I found them to be." As the Puritans left Eng- 
land, avowed Episcopalians ; and had never declared 
themselves, separated, from them ; and yet had organized 
themselves into a church, having no semblance in form 
or ceremonials, to that church ; it required not a little, 
"examination and conference" — to find their Eccle- 
siastical Environment. Mr. Williams plainly, uttered 
no " condemnation of this church " but simply states 
that they were " unseparated, as he found them to 
be." The Puritans themselves declared; "we do not 



72 THE PILGRIMS, PURITANS, 

go to New England as Separatists — and declared 
themselves to be members in and of, the church of 
England." If they had been, "separated," they could 
have said so ; and Roger Williams would have conscien- 
tiously preached for them. But because they were not 
"separated," he "conscientiously refused to officiate." 
This was not condemning them ; but " keeping his own 
soul undefiled." If the logic; and the facts; Roger 
Williams used in self-defence before those "ablest 
and best men;" were more than they could appreciate; 
they must blame the logic ; not that " Godly Min- 
ister." 

Roger Williams, knew what "separation" meant, 
and what it had cost him ; zfs great a cost too, as had 
any of the Puritans sustained. " Separation," in those 
days meant "Orthodoxy" — coming out, from Rome; 
and Prelacy. If he were to pain his soul, by officiating 
to the " unseparated," in New England — he might as 
well go back to Old England — yea, back to the church 
of England. The Puritans also knew what " Separa- 
tion " meant, and they feared it, conscientiously. 

The Church in Salem, who had received, at their 
organization ; the right hand of fellowship from the 
Plymouth " Separatist " Church — and it would seem, a 
portion of their spirit, too — hearing of Mr. Williams' 
"conscientious," refusal to officiate for the Boston 
church, gladly embraced the opportunity to invite him, 
to officiate for them, as Teacher. This invitation he 
"conscientiously," and cheerfully accepted. Here we 
may note, that the first two churches, constituted in 
New England ; one at Plymouth, and one at Salem, 
were — one — of the "Separatist" Order. While the 



AND ROGER WILLIAMS, VINDICATED. 73 

first Church of Boston, was the third in New England 

— and of the " unseparated " Order. 

On April 22, 163 1, the Governor and Council consci- 
entiously wrote Mr. Endicott, that — " They hoped the 
Salem people would act cautiously, and not proceed in 
this matter of calling Mr. Williams, without due advise- 
ment : inasmuch as he had refused to fellowship the 
Boston church, and had broached novel opinions ; that 

— "The Magistrate might not punish the breach of the 
Sabbath, nor any other offence, as it was a breach of 
the first Table." Here take special note ; that some 
of the Magistrates of Boston, took open issue with 
Roger Williams, on the questions of Church and 
State ; and Liberty of Conscience. Also by exhort- 
ing with the Chni'ch at Salem in the matter of calling a 
religions teacher ; they violated the Silence of their 
Charter; on the subject of freedom in religion — con- 
scientiously, of course. 

Verily, verily ; it must have given Roger Williams 
unutterable surprise ; having just escaped a persecu- 
tion, " as bitter as death ; " to be thus embarrassed, 
"when landed after a voyage of 3,000 miles; in the 
North American wilderness ! " 

SECTION 3. — ROGER WILLIAMS IS CALLED TO 
PLYMOUTH. 

Finding his way hedged up in Salem, as the Church ; 

— thro' hesitation, from the conscientious attitude of 
the Court — " for the present forebore proceeding with 
him " — and receiving a call from the Church in Plym- 
outh, he departed thither ; as is supposed, in Aug. 
163 1 ; within six months, after his arrival at Boston. 



74 THE PILGRIMS, rUKITANS, 

Thus, for liberty of conscience, Roger Williams was 
obliged to seek refuge where he could, from the resent- 
ment of English Prelates ; and the warning from the 
Massachusetts Magistrates ; neither of them, having 
yet fully understood Christ's Magna Charta — "Render 
therefore unto Caesar the things, that are Caesar's, and 
unto God the things that are God's." 

Here again Mr. Williams found sympathizing friends, 
in the Pilgrims, who knew what liberty of conscience 
meant, and what its sacred value ; and where he be- 
came a co-worker with Mr. Ralph Smith, the " Separa- 
tist ;" and who had like himself, to go outside of "ye 
lymmitts," of the Bay. There was plainly more sympa- 
thy between the churches at Salem, and Plymouth, 
than between either of them, and the Boston Church. 

Gov. Bradford, writes of him — " Mr. Roger Wil- 
liams (a man godly and zealous, having many precious 
parts, but very unsettled in judgmentes) came over first 
to ye Massachusetts, but upon some discontente left 
yt place, and came hither, (where he was friendly enter- 
tained, according to their poore abilitie), and exercised 
his gift amongst them, and after some time was ad- 
mitted a member of ye church ; and his teaching well 
approoved, for ye benefite whereof I still bless God, and 
am thankful to him, even for his sharpest admonitions 
and reproufs, so farr as they agreed with truth." 

It will be remembered that the Pilgrims did not fall 
in with Mr. Smyth of Holland ; (of whom bishop Hall 
said, to Mr. Robinson), " All your Rabbins cannot 
answer the charge he makes against you." As Gov. 
Bradford was familiar with the agitation in Holland, 
he might have seen something in Mr. Williams' views 



AND ROGER WILLIAMS, VINDICATED. 75 

of tmth, that reminded him of Mr. Smyth. Yet the 
Gov.'s testimony that " Mr. Williams was godly, zealous, 
and his teaching well approved," are the main points, 
and very valuable. 

In the month of Oct. 1632, the people of Plymouth 
were favored with a visit from Gov. Winthrop, and his 
pastor, Mr. John Wilson, from Massachusetts Bay. 
Their method of conducting public worship is seen in 
Gov. Winthrop's note of it, as follows : — " On the 
Lord's Day there was a Sacrament, which they did par- 
take in ; and, in the afternoon, Mr. Roger Williams, 
(according to their custom) propounded a question ; to 
which Mr. Smith, the pastor, spake briefly ; then Mr. 
Williams prophesied ; and after the Gov. Bradford of 
Plymouth ; spake to the question ; after him the Elder 
Brewster ; then some two or three more of the Congre- 
gation. Then the Elder desired the Gov. of Massachu- 
setts, and Mr. Wilson, to speak to it, which they did. 
When this was ended, the Deacon, Mr. Fuller, put the 
congregation in mind of their duty of contribution ; 
whereupon the Governor and all the rest, went down to 
the Deacon's seat, and put into the box ; and then 
returned." 

Besides his duties as Teacher at Plymouth, Mr. Wil- 
liams took great pains to reach and do the natives 
good ; it was his soul's desire, and to that end, to have 
their language. In his own words he says — "And as 
to these Barbarians, the Holy God knows some pains I 
took uprightly in the Main Land and Islands of New 
England, to dig into their Barbarous Rockie Speech, 
and to speak something of God unto their souls. God 
was pleased to give me a painful, patient spirit, to lodge 



•jG THE PILGRIMS, PURITANS, 

with them in their filthy smoky holes (even while I 
lived at Plymouth, and Salem), to gain their tongue. 
... I was known by all the Wampanoags, and Narro- 
higansetts, to be a public Speaker, at Plymouth, and 
Salem ; and therefore, with them, held as a Sachem. 
Ousamaquin, (Massasoit), and I had been great friends 
at Plymouth." He also made the acquaintance of most 
of the leading, Chiefs ; and won their confidence and 
friendship, by the unselfish interest he manifested in 
their welfare. These advantages, tho' dearly bo't, were 
of the greatest possible service to him, in after days — 
and to all the New England Colonies. 

It is also well known that while in Plymouth ; " Mr. 
Williams' time was not spent altogether in spiritual 
labors, and publike exercise of the Word ; (though as 
much as any others whosoever) ; but, day and night, at 
home and abroad, on the land and water, at the How, 
(hoe), at the Oare, for bread." His oldest child, was 
born there — -his whole number, was six; named as 
follows : — Mary ; Freeborn ; Providence ; Mercy ; Dan- 
iel ; and Joseph. 

Of Mr. Williams' literary labors while in Plymouth, 
in part, was his, "Key Into The Language of America ;" 
published in England in 1643. His other work is 
known as a "Treatise, on the King's Pattent ; " a work 
written, " at the request of Gov. Bradford, of Plymouth, 
for his private satisfaction." The question treated, had 
reference to the rights of the Colonists, to their lands, 
by Patent from the King. 



AND ROGER WILLIAMS, VINDICATED. yj 

SECTION 4. — ROGER WILLIAMS IS RECALLED TO SALEM. 

After an absence of about two years, the people of 
Salem, who had somewhat recovered from their dismay, 
occasioned by the conscientious advice of the Boston 
Courte not to engage Mr. Williams as their religious 
Teacher — and who in the meantime, had suffered no 
abatement of their esteem and love for him, invited him 
to return to them, as Teacher ; with Mr. Skelton, their 
pastor, then in declining health. For this purpose he 
asked a dismission from the Plymouth Church; to that 
of Salem. " Which though some were unwilling to, yet 
through the prudent counsel of Mr. Brewster, the rul- 
ing Elder there . . . foreseeing (what he professed he 
feared . . .) that Mr. Williams would run the same 
course of rigid Separation and Anabaptistry, which 
Mr. John Smyth, of Amsterdam had done; the Church 
at Plymouth consented to his dismission ; and such as 
did adhere to him, were also dismissed, and removed 
with him, or not long after him, to Salem." 

Note; when Mr. Williams removed from Salem to 
Plymouth, it required the conscientious counsel of the 
civil Court to induce the people to loosen their hold 
upon him ! Now he is recalled there, it requires a 
" prudent, foreseeing Elder " — to soothe the apprehen- 
sions, of the people, to let him go back again. Whom 
the " rulers fear ; " and the people do not fear ; is not 
always a dangerous man. Nor did Mr. Brewster take 
the counsel of pastor Robinson, given the Pilgrims in 
Holland, as they were about leaving : that — " If God 
reveal anything to you by any other instrument of His, 
be as ready to receive it, as ever you were to receive 



yS THE PILGRIMS, PURITANS, 

any truth by my Ministry ... for the Lord has yet 
more truth to break forth out of His Holy Word." But 
Elder Brewster conscientiously said, "let him go." 

It may be well to note, here that, upon his return to 
Salem, Mr. Williams had been in New England about 
two years and six months ; and not a little tossed upon 
the billows of public opinion. Our best authorities 
place the date of his removal from Salem to Plymouth 
in the month of Aug. 1631, and that of his return from 
Plymouth, to Salem, in early winter 1633. 

In view of important considerations to follow, let it 
be specially noted here ; (and see Chap. V. Sec. 3) : 
that the report received in New England, that — "A 
Petition had been presented to the King and Council, 
against the Massachusetts Bay Charter" — was brought 
over, in the ships Mary, and Jane, which arrived here, 
in May, 1633 ; nearly six months, before the return of 
Roger Williams from Plymouth, to the Bay. These 
facts will enable us to see, presently, that the adverse 
influences, which tended to " undermine the civil foun- 
dations of the Colony," culminated in the abrogation 
of the Charter. Towards that "undermining of the 
foundations;" Mr. Williams had as yet, done nothing; 
and yet, the " undermining " of the Charter was going 
on apace ; nor did its fall long delay. 

The year of Roger Williams' return to Salem, 1633, 
is also noted for the arrival in the Bay of Messrs. John 
Cotton ; and Thomas Hooker. The two latter became 
prominent leaders in the Puritan churches, and left no 
uncertain record of their conscientious attitude towards 
Mr. Williams ; and Liberty of Conscience. During the 
ride of the three together " to and from Scmpringham," 



AND ROGER WILLIAMS, VINDICATED. 79 

England ; they were of one mind, upon " Noncon- 
formity;" but upon the question of "Liberty of 
Conscience," in New England, they were not, of one 
mind. 

During Mr. Williams' absence in Plymouth, the 
Puritan State Church of the Bay, had conscientiously 
adopted still more urgent measures for the ample sup- 
port of religion. It was provided that in every town- 
ship, there should be set apart, land, to be known as, 
"The Minister's Lot." Whoever was first settled on 
these lots, became the permanent Minister of that 
parish, for life. Observation was on the watch, what 
kind of ministers settled on those lots. If " the powers 
that be," used their benign influence to give the minis- 
ter a permanent home, it was presumable that he would 
not, for small considerations, be seduced into " Con- 
tempt of authority ; " especially while faring well at the 
hands of a system, in which, "all who were church 
members were voters — and none could be voters who 
were not church members." 

Measures were also adopted, subjecting to assess- 
ment, and payment, all who did not conscientiously and 
voluntarily contribute, according to their ability, to all 
town charges ; "as zvcll for upholding the ordinances of 
the chnrclies, as otherwise." Those who slandered the 
Government, or the churches, or wrote home discoura- 
ging letters ; were to be whipped, cropped of their ears, 
or banished ! The Puritans doubtless, felt obliged, 
conscientiously, to adopt these prudent measures, to 
maintain their jeopardized authority, now that their 
Charter was to be removed. Into the "lymitts" of 
these "unseparated people," as Roger Williams "found 



8o THE PILGRIMS, PURITAXS. 

them to be," at first ; he is about to take up his abode, 
a second time. 

Well aware as he must have been, from his first 
experience in the Bay ; and that the attitude of the 
Magistrates towards men of his views, conscientiously 
remained unchanged ; Mr. Williams must either, have 
been very conscientiously persuaded in his opinions ; or, 
very persuaded, that his views would survive all oppo- 
sition. Possibly ; he was both, fearless, and confident 
in the Lord. At all events, he came ; he maintained ; 

he TRIUMPHED. 

SECTION 5. — ROGER WILLIAMS OPPOSED BY THE 

MAGISTRATES. 

As the church in Salem, had lost none of their 
attachment, to Roger Williams, during his two years' 
absence in Plymouth ; so, neither had the Magistrates 
lost any conscientious apprehension of him ; ever, after 
he " durst not ofificiate for them as an unseparated 
people." For that refusal, he conscientiously — never 
made them any apology. In that " conscientious " 
utterance of his, was involved, the whole question of 
" Religious Liberty" — in all its height, depth, length, 
and breadth. And, as they feared, to what a Tolera- 
tion might, develop ; so, towards Roger Williams, they 
manifested their faith by their works. 

That we may see the thorny path he was about to 
enter ; a few sentences from the Journal, will aid us — 
. . . "The Gov. and Council, called all the Elders 
together to consult where John Cotton should settle 
. . . divers of the ministers took part in the discussion 
which ended in fortifying Castle Island ... all the 



AND ROGER WILLIAMS, VIXDICATED. 8 1 

ministers were summoned to advise the Court what to 
do in case a Gov. General should be sent over." , . . 
In Palfrey's, Hist, of N. E. we read — . . . "The clergy, 
now thirteen or fourteen in number, constituted in some 
sort, a separate estate of special dignity. Though they 
were excluded from secular office, the relation of their 
functions to the spirit and aim of the community, which 
had been founded, as well as their personal weight of 
ability and character, gave great authority to their 
advice." . . . Could Mr. Williams expect to return to 
Massachusetts Bay ; from which he had already been 
conscientiously intimated out ; by this Minister and 
Magistrate Court ; and not be again memorialized by 
them "i 

He did not so expect, nor was he happily disap- 
pointed. Indeed the old authoritative notification upon 
his first going to Salem, had not been annulled ; nor 
the conscientious Spirit that prompted, it ; changed ; 
for careless license. John Cotton writes — "The ma- 
gistrates . . . advised the church of Salem not to call 
him to office." Cotton Mather writes — . . . "The 
Government again renewed their Advice unto the Peo- 
ple to forbear a thing of such ill consequence." Here 
then we find that the old unrest, founded upon his 
refusal to the " unseparated church of Boston ; " still 
nestled in the bosom of some of the Magistrates ; and 
was the conscientious fire, from which they drew their 
most ardent apprehension against his "opinions." 

No sooner had Mr. Williams returned to Salem, than 
a conscientious query was raised about his "Treatise 
on the King's Pattent." As already stated, this was a 
manuscript work, he had written while in Plymouth; 



82 THE PILGRIMS, PURITANS, 

"for the private satisfaction of Gov. Bradford." So far 
from having any unworthy motive about it, Mr. Wil- 
liams writes, — "I should not have stirred any further 
in it, if the Governour had not required a copy," of 
him. 

This document, wherein "treason, might lurk ; " at a 
meeting of the Governor and Assistants, Jan. 7, 1634, 
was submitted for their examination. The Gov. reports 
upon it, as follows ; — " Wherein, among other things, 
he disputes the right to the lands thy possessed here, 
and concluded that, claiming by the King's grant, they 
could have no title : nor otherwise except as they com- 
pounded with the Natives. . . . There were three pas- 
sages chiefly whereat the Court were much offended : 
■ — I. For that he chargeth King James to have told a 
solemn public lie ; because in his pattent he blessed 
God that he was the first Christian Prince that had dis- 
covered this land. 2. For that he chargeth him and 
others with blasphemy for calling Europe, Christendom, 
or the Christian world. 3. For that he did personally 
apply to our present King, Charles, these three pas- 
•sages in Revelation: Chaps. 16:13, 14. 17: 12, 13. 
18:9. 4. For concluding us all heere to lye under a 
sinne of unjust usurpation upon others' possessions." 

A modern publication claims, that the objectional 
bearing of this Treatise, was — . . . " in a way to under- 
mine the foundations of their social order; by assault- 
ing openly institutions at home in a way to bring the 
settlement into disfavor there, and so imperil its, as yet 
uncertain, life." The attentive reader will see, that this 
charge is without any truthful foundation. In chap. V. 
sec 3, we have given proof that — "the Charter in which 



AND ROGER WILLIAMS, VINDICATED. 83 

all their legal rights as a plantation were bound up ; " 
was already, under process of being annulled, before 
Mr. Williams' treatise, had been conscientiously criti- 
cised. Again, so indifferent was Mr. Williams about 
it, that he wrote privately to the Gov., and officially to 
him and the Court ; "offering his manuscript, or any 
part of it to be burnt." Also at the next session of 
the Court in Feb. 3, 1634, it was again considered ; and 
upon the advice of Elders Cotton, and Wilson, " they 
agreed to deal gently with the offender, and pass over 
the offence ; as the influence of the Treatise, might not 
be so great as they had feared." And so ended the 
offence concerning the Treatise : no harm intended by it, 
no harm done by it. No "undermining the foundations 
of the Colony," by Roger Williams, as alleged. 

The date of Mr. Skelton's death, is given as occur- 
ring on Aug. 12, 1634. After which Mr. Williams 
continued to exercise tho' not in any office, as the 
church was still under the conscientious dehortation of 
the leaders of the Court ; "not to ordain Jiivi!' 

The next conscientious misgiving about Roger Wil- 
liams, by the Court, was in reference to his Preaching. 

" As the Autumn drew on with its ill tidings from 
England, of the danger threatening the Charter, and 
all the interests of the plantation " — the Court ap- 
pointed the " 27th Sept. as a day of publique humilia- 
con," throughout the Colony. Let it be observed, here, 
that up to this date in 1634, nothing whatever that Mr. 
Williams had done, had any influence in any way, in 
making, "the dangers that threatened the Colony, from 
England." Yet by this proclamation of the Court, it 
is evident there zvere dangers of which they stood in 



84 THE riLGKIMS, PURITANS, 

great fear. And well they might, when they them- 
selves, were said to have so far averted its provisions, 
that "an Order in Council," had been obtained in Feb. 
before, of this same year, for the surrender of tJieir 
Charter. And in "May 8, 1634, the King reassumed 
the whole business into his owne Hands." The Char- 
ter of Mass. Bay was annulled, and gone. Who, "un- 
dermined the foundations of the Colony.''" Not Roger 
Williams ; surely ! 

As was the custom, then ; Mr. Williams was called 
upon to improve the occasion by preaching. In his 
discourse, he " discovered eleven publique sinnes for 
which he conscientiously beleeved it pleased God to 
inflict, and further to threaten publique calamities." 

Three weeks had scarcely passed, when the Court 
was conscientiously informed, that — " Mr. Williams 
of Salem had broken his promise to us in teaching pub- 
licly against the King's patent, and our great sinne in 
claiming right thereby to this country ; and for usual 
terming the Churches of England, anti-Christian." In- 
stead of the Court proceeding at once against him for 
this, Mr. John Cotton writes — "I presented (with the 
consent of my fellow-Elders and Brethren,) a serious 
Request to the over-ardent. Magistrates, that they would 
be pleased to forbeare all civill prosecution against him, 
till ourselves (with our Churches) had dealt with him in 
a Church way, to convince him of sinne : alledging, 
that myselfe and brethren hoped his violent course 
did rather spring from scruple of conscience (though 
carried with an inordinate zeal,) than from a seditious 
Principle." 

We can't exactly see how Mr. Cotton was going to 



AND ROGER WILLIAMS, VINDICATED. 85 

"convince, Mr. Williams, of sinne," if his "zeale did 
spring from scruple of conscience." The latter was a 
conscientious contender for the faith. He " conscien- 
tiously refused " the call of the Boston church ; even 
against his own temporal interest. It is suggestive 
that Mr. Cotton should interpose, to shield Mr. Wil- 
liams from "civill prosecution," by the court, in mat- 
ters of " scruple of conscience !" Did neither of them 
see, that such a course was protecting Mr. Williams, in 
his "special whimsey ; that Magistrates should not 
punish men for matters of conscience .-• " But all this 
flourish of trumpets ended quietly ; so that no charge 
can be made here, that Roger Williams, in this Fast 
day Sermon, did "undermine the foundations of the 
Colony ; " especially, as the " foundations" were already 
gone ; with their Charter. 

The next conscientious call of the Courtiers upon 
Mr. Williams, was a summons to appear before them at 
their session on May 10, 1635, to be dealt with in 
regard to his teaching concerning the "Resident's 
Oath." The Magistrates, now anxious for their fate, 
upon the loss of their Charter, laid hold of every means, 
to sustain their revoked authority. The so called 
" Resident's Oath," was a kind of Oath of Allegiance 
conscientiously required of every person, to sustain the 
civil authority of the General Court. This Oath was, in 
part, as follows — " I ; A. B. being by God's Providence 
an inhabitant ... do heere sweare, by the Greats and 
Dreadfull Name of the Everlyyveing God, that I wilbe 
.... Moreouer, I do solemnly bynde myself. . . . So, 
helpe me God, in the Lord Jesus Christ." 

Mr. Williams' objection to this Oath, was not to it, as 



86 THE PILGRIMS, PURITANS, 

a civil measure ; or to perplex the Magistrates ; now 
that their charter was gone ; nor to excite the law- 
less to anarchy; as his enemies maintain — but he 
"queried" at it on conscientious, religious grounds. 
Reclaimed that it was Christ's Prerogative; to have 
this ofifice ; established by Oath. Hence his opinion, 
that, "Christian men conscientiously ought not to take 
Oath, which is part of God's Worship ; to establish mor- 
tall men in their office." He also maintained that, 
" carnall men ought not to be required, to take a 
religious oath ; or perform a religious act, to set up 
men in civil office." His scruple was, to keep civil ; 
and religious things ; in short, " Church and State ; " 
separate. As we see above, the " Oath," was a com- 
pound, of religion and politics ; precisely of the whole 
type, and trend, of the Theocracy. 

Further than this, Mr. Williams foresaw, that this 
Oath ; would bind the inhabitants to sustain the Court, 
in their measures in all things ; even to taking the 
lands of the Indians ; and also, bind him ; to sustain 
them ; in opposing his efforts, for " Liberty of con- 
science ! " 

Mr. Cotton, informs us that Mr. Williams' positions 
were so well taken and conscientiously maintained, that 
— "His course threatened the Authorities with serious 
embarrassment, the more, as his reputation for usual 
sanctity ; especially among the weaker and more influ- 
ential sex ; drew not a few good people toward his con- 
clusion ... so as to force the Court to retrace its 
steps, and desist from that proceeding." The conscien- 
tious popular will, sustained Roger Williams. 

Hence, the defamers of Roger Williams, in the nine- 



AND ROGER WILLIAMS, VINDICATED. 8/ 

teenth century, will find it very difficult to convince 
Posterity, that he seditiously labored to " undermine 
the foundations," of civil order; when we remember 
that those foundations were already "reassumed by 
the King" — and that ih& people, then living, sustained 
him in his course; ("especially, the more influential 
sex;") and "forced the Court to retrace its steps." 
Civilly and Ecclesiastically ; Roger Williams was more 
of a " Peacemaker," than the Court. 

It may be well here to recall the fact, that on, " May 
8, 1635 ; the King reassumed the whole business of 
the Bay Charter, into his owne Hands." Two days 
after. May 10, 1635, the Court of the Bay, without any 
charter ; conscientiously summoned Roger Williams 
before them, to answer concerning the " Resident's 
Oath." Who, " undermined the foundations of the 
Colony .'' " 

For a wonder; during the graceful retirement of the 
Court, at the pose of the " more influential sex ; " the 
church in Salem, and their teacher, enjoyed a brief 
repose, from Magisterial supervision. Yet, there still 
hung over their heads, the two, conscientious advices 
of the Court ; " Not to call Mr. Williams to office ; a 
thing of such ill consequence." 



SECTION 6, — ROGER WILLIAMS ORDAINED PASTOR OF 
THE CHURCH IN SALEM. 

The People of Salem, hoping that the composure of 
the Magistrates, would be prolonged, they conscien- 
tiously made no delay of inducting Roger Williams into 
the Pastoral office, according to the simple rites of the 



88 THE PILGRIMS, PURITANS, 

early churches of New England : the time of its occur- 
rence was probably in June, 1635. 

At this remarkable proceeding, the Court, no longer 
had the fear of the " influential sex " before their eyes ; 
but at once sent forth their conscientious protest 
against church and pastor ; characterizing their act in 
ordaining Mr. Williams over them ; " as erroneous and 
very dangerous ; and a great contempt of authority." 
They certainly, did not, show supreme deference, to the 
double suasive of the Court ; but the question Posterity 
will ask, is ; " By what Authority, did the Court con- 
scientiously inhibit the church at Salem, ordaining any 
man they might please, as their Pastor? " Surely not 
by any authority in their charter ; now gone ! 

The conscientious hope of the Church, that "they 
might have rest and be edified," was dispelled by the 
Summons from the Magistrates, for their Pastor to 
appear at the next Court, in July 18, 1635, to answer 
to complaints conscientiously made against him. The 
Court assembled. Earnest debate followed. The 
Elders were called in to give the aid of their conscien- 
tious judgment as follows: — "He who should obsti- 
nately maintain such opinions, (whereby a church might 
run into heresy, apostasy, or tyranny, and yet the civil 
Magistrates could not intermeddle), ought to be removed, 
and that the other churches ought to request the 
Magistrates so to do." All ended in notifying the 
Church, and their Pastor conscientiously " to consider 
the matter until the next General Court, and then to 
recant ; or expect the Court to take some final action " 
— conscientiously of course. 

In this most remarkable advice, for Christian Elders, 



AND ROGER WILLIAMS, VINDICATED. 89 

to conscientiously give a Civil Court, we see plainly ; 
it involves the whole question of "church and state;" 
Conformity and Nonconformity ; Religious Restriction ; 
or Religious Liberty. No charge of " sedition " is 
made against Mr. Williams ; only that — " //<?, who 
should conscientiously maintain such opinions." . . . 

At this same Session of the Court, a petition, previ- 
ously made to the Court ; for the papers, conveying the 
Title ; to a piece of land, belonging to the people of 
Salem ; was renewed. Influenced no doubt by the 
advice of the Elders; and by the "contempt of 
Authority," of the Salem church, in ordaining a pastor 
of their own choice — The Great and Generall Court 
conscientiously responded to this petition — thus — 
" We will wait before giving answer to your request, until 
there shall be time to test more fully the quality of your 
own allegiance to the power which you desire should 
be interposed in your behalf." Yet that "Power" — 
had lost their charter ! 

According to the Theocratic Basis of the Puritans ; 
" no person could be a citizen, and voter, unless he 
were a church-member" — hence the members of the 
Court were all within the church ; and of course ame- 
nable to church Discipline. Mr. Williams who was 
accustomed conscientiously to distinguishing between, 
"the things that belong unto Caesar, and those that 
belong unto God ;" quickly saw ; that the Court, while 
sitting in their civil office, had ; by conscientiously 
refusing the Salem petition, committed a moral injus- 
tice. Thereby laying themselves open, " to be dealt 
with, in a church way." 

Being a man not much given to hesitation, in con- 



90 THE PILGRIMS, PURITANS, 

scientiously doing his duty, when Providence gave him 
an opportunity — Mr. Williams, by, and with, the co- 
operation of the Salem church — " Wrote Letters of 
Admonition unto all the churches, whereof any of the 
Magistrates were Members ; that they niigJit conscien- 
tiously admonisJi the Magistrates of scandalous injustice 
for denying the Salejn petition.'' 

The Elders, who were first to receive these "Let- 
ters," quickly saw the trap, they had set for themselves; 
in their Theocratic Basis ; for if the Magistrates were 
put under Church Discipline, and proved contumacious 
and conscientiously refused, to "confess their fault, and 
repair the offence; " the inevitable result must be ex- 
communication! This would carry with it, not only 
church-membership; but citizenship; and impeach, the 
General Courts! "And Great would be the Fall!" 
Besides they saw that ; to discipline the Magistrates, 
would be, to sustain the charge, of the Salem Church ; 
and their Pastor; in their Letters: in short, sustain 
Roger Williams ; and condemn themselves : and that 
too according to the logic of their own Church Polity! 
So much the worse, for the Polity ! 

The Elders not caring to be seen running down that 
steep place, to be choked in the pool of stultification j 
quickly began a search for a way of escape from their 
dilemma. The first gap open to their relief, was to con- 
scientiously intercept the offensive Letters. This was 
done, by the Elders, of the "unseparated," church in 
Boston. Their excuse, for so doing, which they gave; 
in a letter to the church in Salem, under date of Aug. 
1st, 1635 ; was; for "not seeing their way clear to pub- 
lish to the body the Salem document." 



AND ROGER WILLIAMS, VINDICATED. 9 1 

Observe ; these Elders conscientiously assume, to 
withhold a letter to their church ; not to them — and then 
assume; to reply; to that letter, without being author- 
ized by their church to do so : as follows — " i. That the 
admonition of the Salem Church was a 'gift' which 
should not be offered until that church had reconciled 
itself to the Magistrates. — See Matt. v. : 23, 24. 
2. That the act of the Magistrates was rather a private, 
than a public offence. 3. That it was not fitting to 
deal on the Lord's day in a worldly business ; nor to 
bring a civil matter into the Church." Was it fitting 
to carry an Ecclesiastical matter into the Court; as 
they had Mr. Williams' Ordination.-* 

The next gap, of escape, for the Elders, was, to re- 
tort in kind; and conscientiously commence church 
Discipline, with the church, and Pastor of Salem ; by 
Letters from other churches, "presenting before them 
the offensive spirit and way of their officer, Mr. Wil- 
liams; both in Judgment and Practice." This was the 
happy hit, which sustained the Magistrates, in refusing 
the Petition — shielded them from Church Discipline — 
and saved to them, their Church Membership, and their 
Citizenship. 

So we are informed, that : — " The neio^hboring 
churches, both by Petitions, and Messengers, took such 
Happy Pains with the Church of Salem, that it pleased 
the Lord, to open their hearts to assist us in dealing 
with him." As Cotton Mather writes: — "That Holy 
Flock was presently recovered to a Sense of his Aber- 
rations." They were not so Holy, however, when they 
"ordained him, in contempt of Authority." 

It is not difficult to imagine ; with what tact, and 



92 THE PILGRIMS, PURITANS, 

conscientious zeal ; those Messengers to the Salem 
Church; with the special motive of upholding the 
whole system of the Puritan Theocracy ; backed by the 
concurrence of the General Court : would beseech ; and 
urge; and promise, "the lande betwixte the Clifte and 
the Forest Ryver, neer Marble Head; " if but a bare 
majority^ would conscientiously agree to repudiate 
Roger Williams. To gain this, was to "cut the Gor- 
dian Knot." This was the "vulnerable point, in the 
heel of Achilles." 

Nor did they labor in vain, but, with the result, of 
speedily winning to the view they took, the small ma- 
jority of the Salem Church ; and persuading them con- 
scientiously to unite with others in dealing with him. 
Like Endicott they "yielded to truth." Imagine who 
can, the bitter disappointment Mr. Williams must have 
felt, when those who had so lately ; recalled him ; and 
ordained him ; in face of the inhibition of the court ; 
should so soon conscientiously forsake him and flee; 
and so delivered him to "Admonition" — for writing 
Letters of Admonition. When writing of it, he says: 
— "In my troubles the greater part of that Church 
was swayed and bowed, (whether for feare of persecu- 
tion or otherwise), to say and practise, what, to my 
knowledge ; with sighs, and groans, many of them 
mourned under." 

The last Sabbath Roger Williams occupied the pulpit 
of the Salem Church, was probably on Aug. 19, 1635 5 
only about two months, after his ordination as pastor! 
He left Salem in Aug. 163 1 : and came back there 
from Plymoutli late in 1633. Mr. Skelton died in 
Aug. 1634. From 1629, to 1634, the church met for 



AND ROGER WILLIAMS, VIXDICATED. 93 

worship in an unfinished building. In 1634, a framed 
house was erected, 20 feet by 17, with a gallery across 
the end over the door. What remains of this latter 
house, is still preserved in the rear of Plummer Hall, 
Salem Massachusetts — a sacred relic of the conscien- 
tious struggle for Religiojjs Liberty. It was no doubt 
built, in anticipation by the church, of long enjoying 
the ministry of Mr. Williams. But in that, they were 
prematurely disappointed. 

During the week following the 19th of Aug. he fully 
considered the emergency forced upon him, and con- 
scientiously resolved upon the stand, he must ; and was 
willing to, take. Like Martin Luther, he could ex- 
claim — "Here I am, I can do no otherwise, God help 
me. Amen." In the meantime he prepared a letter to 
be read to the church the next Lord's day. So — " It 
behoved Christ to suffer ! " 

On Lord's Day morning, Aug. 26, 1635, those who 
usually assembled there to worship conscientiously 
wended their way to their " Separatist " Meeting House 
— they entered it — but to see Roger Williams in their 
Pulpit ; no more thereafter. 

Elder Samuel Sharpe, conducted the services ; during 
which he read the aforesaid letter. In this letter Mr. 
Williams expressed himself in very strong terms ; con- 
cerning the false and unchristian basis, of the Puritan 
churches of the Bay. His conscientious declaration 
was : — " He could hold christian communion with them 
no longer. They were unclean, by idolatrous pollutions. 
They were defiled witli hypocrisy and worldliness. 
They needed cleansing from anti-christian filthiness, and 
communion with dead works, dead worships, dead per- 



94 THE PILGRIMS, FURITANS, 

sons in God's worship. They ought to loathe them- 
selves for their abominations ; for they were false wor- 
shippers of the true God ; liable to God's sentence and 
plagues ; guilty of spiritual drunkenness, and whore- 
dom ; of soul-sleep ; and soul-sickness ; in submitting 
to false churches ; false ministry, and false worship. 
Their doctrines were corrupt. Their ministry was a 
hireling ministry." 

Concerning himself he conscientiously wrote: — 
" The breath of the Lord Jesus is sounding forth in me 
(a poor despised ram's-horn), the blast, which in His 
own holy season shall cast down the strength and con- 
fidence of all these inventions of men ; in the worship- 
ping of the true and living God." 

To his church, he declared ; when he saw that a mea- 
gre majority of them had forsaken him, and were even 
ready to take sides with his opponents; that — "He 
should communicate with tlicvi, no more, so long as 
they remained in fellowship with the ' unseparated,' 
State-churches of the Bay." 

Posterity ; will not be so much interested in the man- 
ner of characterizing, adopted on either side, as in the 
cause, which each labored to establish : Toleration ; 
on the one hand — and Inhibition on the other. 

Many in the Salem church were much grieved, at 
the stand their Pastor had taken, but to him, it involved 
the whole question of Church and State ; Religious 
Liberty ; or Ecclesiastical Domination. If he remained 
with his church, even while a small majority of them 
were in collusion with the first church in Boston ^ and 
the other churches ; then he could no longer conscien- 
tiously refuse, " to officiate to the ' unseparated ' church 



AND ROGER WILLIAMS, VINDICATED. 95 

in Boston. He must either stultify his own conscience ; 
go back on his own history ; renounce ' separation ; ' 
and sustain the Courts in punishing men for religious 
opinions; — or he must continue to be the divinely 
chosen ' ram's-horn,' to trumpet forth to all the world, 
Christ's fundamental Text — 'Render therefore unto 
Caesar the things which are Caesar's ; and unto God the 
things that are God's.' " 

True to his conscience, and true to the truth — he 
opened his own house for religious services on the 
Lord's Day ; and on Lecture Days ; and so withdrew 
himself from all the assemblies of the churches of the 
Bay. John Cotton says — " For a season he withdrew 
communion in spiritual duties with his Wife ; who still 
went to the Parish Assemblies ; till at length he drew 
her to partake with him in his opinions." Those who 
conscientiously sympathized with his opinions ; flocked 
to the Meetings in his own house ; and to these such 
increasing numbers were added, as to furnish a new 
occasion for alarm to the conscientious vigilant, and 
ever-watchful Boston Magistrates ; " Lest the infection 
of his opinions should spread ! ! " 

SECTION 7. — ROGER WILLIAMS' TRIAL. 

Voluminous and vehement ebullitions have flooded 
the ages from the abyss of authorship — agonizing, to 
show that it was for other offences, than advocating 
toleration ; (that, being set down, as an offence) ; which 
formed the basis of Puritan conscientious opposition to 
Roger Williams. But a careful investigation of all the 
facts, will bear us out in the conclusion — that all other 
charges the Puritans raised against him, would not have 



96 THE PILGRIMS, PURITANS, 

made their case a sufficient ground for their final action ; 
had that question of Liberty of conscience been left out 
— and, that question alone, would conscientiously have 
been a sufficient one, in their judgment. See the con- 
scientious advice of the Elders ; at the Court of July 
18 — "He that would maintain such opinions; the 
churches ought to request the Magistrates, to remove, 
(banish) him." 

Already there was hanging over Mr. Williams' head, 
the conscientious summons of July, for him, " to appear 
at the General Court in 8 weeks thereafter." Already 
the court had succeeded in conscientiously persuading a 
small major part, of his church, to join them against 
him. This carried the main point ; by shielding the 
Magistrates from the Admonitory Letters ; changing 
the case ; and conscientiously putting him and his 
church under Admonition, for admonishing the churches, 
to admonish the Magistrates. 

Messrs. Hooker and Cotton, were conscientiously very 
active now ; besides Petitions, and Messengers from the 
churches; to induce the "minority" of the Salem 
Church, and Mr. Williams, to conscientiously retreat 
from their "untenable position," Mr. Cotton, "had 
spent most of the Summer, in seeking to satisfie his 
scruples." But Mr. Williams saw clearly that the way 
they sought to satisfy his scruples, was, to submit all 
to the preferences of the Court : and put liberty of 
conscience ; under the consciences of the Magistrates. 

We have already noted in Section 5, that the Meet- 
ings of the General Court in May 10, and July 18, 1635, 
were both ; after their CJiartcr was aiimiUed. Under 
the Charter this Court was composed of the Gov. ; 



AND ROGER WILLIAMS, VINDICATED. 97 

Deputy Gov. ; and Eight Assistants. As the Colony- 
grew, and Townships were organized, provisions were 
made, for these towns to be represented by Deputies 
of two or three persons from each town, chosen by the 
Freemen, to sit with the General Court. At this time, 
there were twenty-eight Deputies; eight Assistants; 
the Deputy Gov. ; and Gov. ; in all '^^ persons composing 
the General Court. There were now ten churches in the 
colony, having among them, 12 able Ministers, or El- 
ders : who were eligible from their office, to sit with the 
Court as Councillors, on important occasions. Some 
50 persons ; the first men of the Colony, composed the 
General Court of Massachusetts Bay. 

Promptly on Wednesday Sept. 12th, the Court met 
at New Town, (Cambridge). On Thursday, the case of 
Roger Williams ; tho' he was not present ; was taken 
up. 

The Magistrates made no attempt at concealing their 
conscientiousness about the action of the Salem Church, 
and Pastor, in sending out th'e "Admonitory Letters;" 
concerning their attitude on the Petition, about the 
Marble-Head land. 

They took the conscientious view, that — " They were 
not accountable to the churches for anything they might 
do in their civil office." If so ; why could they hold 
Roger Williams and his church accountable to them ; 
for anything they might conscientiously do, in their 
Ecclesiastical Office "*. 

Conscientious, upon having — contumacious Salem, 
more conscientious about " contempt of authority ; " 
the Court sent home the three Deputies from Salem ; 
Capt. William Traske, and Messrs. John Woodberry, 



98 THE PILGRIMS, PURITANS, 

and Jacob Barney ; " to fetch satisfaccion for those 
offensive letters ; or the names of such as indorsed 
them ; or els the arguments of those that will defend 
the same." Evidently the Magistrates were not in a 
conscientious mood to be Admonished, by the church, 
and Pastors of Salem. 

Upon this exhibition of the conscience of the Court, 
a scene of excitement followed, which furnished a 
demoralized example ; of " brethen dwelling together in 
unity." Ex-Gov. Endicott was present, and being noted 
for dealing out his holy indignation, with unstinted 
measure, when occasion required ; he availed himself of 
this opportunity. He poured forth his scathing in- 
vective upon the course matters had taken. Some of 
the Court, not being edified at hearing his Oration, 
" incensed beyond endurance retorted ; and upon call, 
by generall ereccon of hands ordered that he be com- 
mitted ; (to jail) for contempt of Court." By some, 
it is stated, that " Endicott yielded to truth." The 
records state; that "the same day he came and ac- 
knowledged his fault, and was discharged." He took — 
" Admonition." 

The Court passed this order- — • "If the major part of 
the ffrcemen of Salem shall disclame the Letters sent 
lately from the church of Salem, to severall Churches, 
it shall then be lawfull to send Deputyes to the Gen- 
erall Court." Evidently some of the Magistrates did 
not conscientiously relish being under censure, by the 
freemen of Salem. 

It is plain with what conscientiousness the Court 
kept an eye on Roger Williams. Already they had 
gained a small "major part," of the church against him, 



AND ROGER WILLIAMS, VINDICATED. 99 

by promising their land. At this Court, they "won to 
Truth," his ever helpful friend, Endicott ; by the Order 
of committal — and as a conscientious — persuasion — 
offered the three Deputies of Salem Seats to disown 
the Admonitory Letters. 

Thus matters stood at the close of that day. Either 
for prudent — or some other reasons ; the Court ad- 
journed, for five weeks — -to Oct., 18. 

During this interval for the gathering storm — in- 
tense excitement prevailed thro'out the Bay. The Court 
who were soon conscientiously to pass a Sentence, upon 
a conscientious, " godly minister " — were excited. The 
churches who had conscientiously evaded the exercise 
of admonition, upon the Magistrates — were excited. 
The Elders, who had conscientiously procured the major 
vote in the church at Salem against their pastor — were 
excited. Those members, who had just taken part in 
the ordination of Mr. Williams, contrary to the Order of 
Court ; and now had turned against him — were excited. 
Those who conscientiously attended his " separate ser- 
vice, marked by his popular ability," knowing that he 
was to be sentenced — were excited. And no doubt, 
Roger Williams himself, as " the poor despised Ram's- 
horn, of the Lord Jesus Christ" — was aware of the 
prevailing excitement. Endicott was a little cooled- 
off, and as many as felt the contagion of the popular 
excitement — were excited. Mr. Cotton said to one — 
"The Court are so incensed against his course, that 
it is not your voyce, nor the voyces of two, or three 
more ; that can suspend the Sentence." The Court 
" Conscientiously'' incensed ! 



lOO THE PILGRIMS, PURITANS, 

SECTION 8. — ROGER WILLIAMS BANISHED. 

The rising Sun of Thursday Oct. i8, 1635, shone 
upon the paths along the fields and forests, whjeh con- 
verged at New Town; in which, the Gov., Dept. Gov. 
Eight Assistants, and Twenty-Five Deputies — (the 
three from Salem being unseated) ; and whoever had 
occasion to be present ; were hastening to the Court. 
Mr. Williams, speaks of his "travells by day and night 
to goe and return to their Court." "All the ministers 
of the Bay," had been conscientiously invited, by the 
Court to attend for consultation with them, on this 
occasion. Very little consultation would be needed, as 
the Elders, had before conscientiously advised ; that 
"any one holding such opinions, ought to be removed 
by the Magistrates, at the request of the Churches." 

The case of Mr. Williams, was finally reached ; and 
the charges, in their indictment ; made out at the 
Court of July 18, were reproduced, as follows : — 

1. "That the Magistrate ought not to punish the 
breach of the First Table, except when the Civil Peace 
should be endangered. 

2. That an Oath ought not to be tendered to an 
unregenerate man. 

3. That a man ought not to pray with the unregen- 
erate, even though it be with his wife or child. 

4. That a man ought not to give thanks after Sacra- 
ment, nor after meat." 

Behold, this conscientious Puritan indictment ! 
What is there of it, besides the all absorbing matter ; 
of taking the usurped power of persecuting men for 



AND ROGER WILLIAMS, VINDICATED. lOI 

religious opinions ; out of the hands of Civil Magis- 
trates ? That ; and that supremely, was the chief 
ground of the conscientious impatience of the Puritans, 
toward the conscientious contender for soul liberty. 
From his decline of the call from- the " unseparated 
Boston Church ; " to this time ; they had conscientiously 
disfellowshipped his opinions. The composition of this 
august body was as follows : — 

John Haynes : Governor. 
Richard Bellingham : Deputy Governor. 

ASSISTANTS. 

John Winthrop ; Atherton Hough ; William Cod- 
dington ; Simon Bradstreet ; Thomas Dudley ; Increase 
Nowell; John Humphrey; and Richard Dummer. 

deputies. 

At this session, when the Salem People were much 
concerned in the action to be taken ; the three Deputies 
from that town, Capt. William Trask ; John Woodberry; 
and Jacob Barney, were absent from their seats. Twenty- 
five others from towns took seats: viz: — John Tal- 
cott ; John Steel ; Daniel Dennison ; Richard Brown ; 
Ensign Wm. Jennison ; Edward Howe ; Wm. Hutchin- 
son ; Wm. Colburn ; Wm. Brenton ; Dr. George Alcock ; 
John Moody ; Wm. Park ; John Mansall ; Thomas 
Beecher ; Ezekiel Richardson ; Nathaniel Duncan ; 
Capt. John Mason; Wm. Gaylord ; Joseph Metcalf; 
Humphrey Bradstreet; Wm. Bartholomew; Capt. 
Nathaniel Turner ; Edward Tomlyns ; Thomas Stanley; 
and John Spencer. 



I02 THE PILGRIMS, PURITANS, 



ELDERS. 

" All the ministers of the Bay," had been invited by 
the Court, to be present on the occasion and assist by 
the way of consultation." The names of the Churches, 
in the order of their formation; with their respective 
ministers, were as follows : — Salem ; Roger Williams : 
Dorchester ; John Wareham ; and John Maverick : 
Boston ; John Wilson ; and John Cotton : IVatertozvn ; 
George Phillips : Roxbury ; Thomas Welde ; and John 
Eliot : Lynn; Stephen- Bachiler : Charlestoivn ; Thomas 
James : New Town (Cambridge) Thomas Hooker ; and 
Samuel Stone: Ipswich; Nathaniel Ward: Neivbury ; 
Thomas Parker ; and James Noyes. 

Such was the composition ; of the conscientious lords, 
commons, and clergy, of the Create Court ; whose pre- 
sumptive jurisdiction, exceeded that of the King of 
England — and of the present Legislature of Massa- 
chusetts; convened to sit in judgment upon the con- 
scientious opinions of the Great Apostle of Religious 
Liberty in America. Gladly would they have washed 
their hands like Pilate ; but they had conscientiously 
undertaken to solve the problem; — "what shall we 
do with him, that is called, Williams.-'" 

Posterity will never cease to be conscientiously in- 
terested about the manner in which, "a godly minister ; 
towards whom many were drawn thro' apprehensions 
of his godliness ; " was disposed of, by the conscientious 
Puritan Court of Massachusetts Bay Colony. 

If the Court moved against Mr. Williams, because 
of his views on the "Patent;" or the "Resident's 



AND ROGER WILLIAMS, VINDICATED. 103 

Oath ;" or his " Ordination ; " or the " Admonitory Let- 
ters ; " then, their case wo'ld have had some show. But 
judging from the indictment ; and " what is written, is 
written ; " the only thing namable, is, his opinion of the 
limitation, of the power of Magistrates, to " civil things 
only." For ; defending Religious Liberty — advocating, 
freedom of conscience — urging Separation of Church 
and State — and promoting " a Toleration ; " the Puri- 
tans conscientiously dealt with Roger Williams. 

When his case was fully reached, and when conscien- 
tiously enquired of, whether he were prepared to give 
satisfaction to the Court, in these matters; Mr. Wil- 
liams, justified the admonitory letters; and main- 
tained ALL HIS OPINIONS. When asked whether he 
would take another month for reflection, and then come 
and argue the matter before them ; he conscientiously 
and distinctly declined; choosing, "to dispute pres- 
ently." 

They then appointed Thomas Hooker; — minister of 
the church at New Town, (Cambridge) in whose rude 
structure, which served them as a Meeting House ; 
where the Court was sitting, cor. Dunster and Mt. Auburn 
Sts., to argue with him on the spot, for the endeavor 
to make him see his errors. With the day far spent, 
all ended where it began; in that neither the Court; nor 
Mr. Hooker; found it possible, "to reduce him from any 
of his errors." His positions, to his mind, had a " Rookie 
Strength." He was conscientiously ready, for them; "not 
only to be bound, and banished, but to die, also, in 
New England ; as for most holy Truths of God in Christ 
Jesus." 

Tho' all seemed to be ready for the Sentence ; yet 



I04 TJIK PILGRIMS, PUKITANS, 

conscientiously an adjournment of the Court was 
ordered, to the next morning. The question arises, 
why this adjournment ? Mr. Williams, was ready, and 
why were not they ready also ? It needs but half an 
eye to see, that they had come to a most unwelcome 
task. Their only hope of relief, lay in the possibility 
that the Brother at the Bar, would recant. By his so 
doing, they would be sustained in all they had done up 
to this point — and gain a concession for the Theoc- 
racy : over Roger Williams. Hence the forlorn hope 
in an adjournment — but He, held to his " Rockie 
Strength." 

That nio^ht — such a night — ended with " cock-crow- 
ing ; " the dawn, stole between the eye-lids of the con- 
scientious Magistrates — the rising Sun, proclaimed the 
morning of Friday, October 19, 1635. The hour of 
Court arrived ; all were in painful waiting, for the Deed, 
that was to be Dour. 

Whereupon the Court, with "all the ministers approv- 
ing it save one'' — conscientiously passed the following 
Sentence — 

"Whereas — Mr. Roger Williams, one of the Elders 
of the Church of Salem, hath broached and dyvulged 
dyvers new and dangerous opinions, against the author- 
it ie of Magistrates, as also writt Itres of defamaccon, 
both of the Magistrates, and Churches here, and that 
before any conviccon, and yet mainetaineth the same 
without retraccon — 

"It is therefore Ordered — that the said Mr. Williams, 
shall depete out of this jurisdiccon within sixe weekes 
nowe nexte ensuing ; wch if hee neglect to performe, 
it shal be lawfull for the Gour and two of the Magis- 



AND ROGER WILLIAMS, VINDICATED. 105 

trates to send him to some place out of this jurisdiccon ; 
not to returne any more without licence from the 
Court." 

Should thinkers of Posterity ever be troubled to 
know, the reason ; why, this Company should assume 
to act as a " Court " — with their Charter, annulled ; and 
having never declared themselves Independent — of 
either the Church ; or Crown — of England ; and had 
never organized themselves — into a body Politic — or 
Ecclesiastic — 

Why — should they assume —to pass a Sentence — 
so imperious — and stilted upon accusations, so beard- 
less, and baseless? ! ! — the answer is— upon their 
traditional conscientiousness. 



I06 THE PILGRIMS, PURITANS, 



CHAPTER VII. 

SOUL LIBERTY hV PROVIDENCE, RHODE ISLAND. 

SECTION I. ROGER WILLIAMS OSTRACIZED, LEAVES 

MASS. BAY. 

Well might Roger Williams now say, as he did 
when bishop Laud pursued him out of England ; " it was 
as bitter as death unto me .-' " As he retired from the 
Puritan Meeting House ; [cor. Dunster and Mt. Auburn 
Sts.] in New Town, (Cambridge) Oct. 19, 1635; where 
Thomas Hooker was pastor; he went out ostracized, by 
the General Court of Massachusetts Bay ; (tho' they 
had no legal authority from the Crown to sit as a Civil 
Court:) and by "all the ministers of the Bay, save one" 
— ostracized; for no crime; yet, ostracized by Consci- 
entious Puritans ; for defending Toleration in Religious 
Opinions ; conscientiously. 

It was no doubt, Mr. John Cotton, who was the, 
"save one," of the Elders, who did not approve, the 
Sentence of Banishment against Mr. Williams. So that 
with all their conscientious zeal in accusing, and sen- 
tencing him, their greatest minister, their principal 
Ecclesiastical magnate ; sympathized, with the Distin- 
guished Prisoner at the Bar. 

In a letter of Mr. Cotton's, to Mr. Williams on the 
subject he Wrote : " Let not any prejudice against my 



AND ROGER WILLIAMS, VINDICATED. 107 

person, (I beseech you,) forestall either your affection 
or judgment, as if I had hastened forward the Sentence, 
of your civill Banishment ; for what was done by the 
Magistrates, in that kinde, was neither done by my 
counsell, nor consent ; although I dare not deny the 
sentence passed to be righteous in the eyes of God." 

To this Mr. Williams replied — " That Mr. Cotton 
consented not, what need he [consent] not being one 
of the civill Court .-* But that hee counselled it, (and so 
consented,) beside what other proofe I might produce, 
and what himself here under expresseth, I shall pro- 
duce a double and unanswerable testimony, i. Mr. 
Cotton teaches the doctrine of not permitting, but per- 
secuting, all other consciences and ways of worship, but 
his own. 2. Divers worthy Gentlemen, told me they 
should not have consented to the Sentence but for 
Mr. Cotton's private advice and counsel. I desire to 
bee as charitable as charity would have me, and there- 
fore would hope that either his memory failed him ; or 
that else hee meant, that in the very time of the Sen- 
tence — passing, hee neither counselled nor consented, 
(as hee hath since said, that hee withdrew himselfe, 
and went out from the rest), . . . and yet if so, I can- 
not reconcile his owne expression." 

To this Mr. Cotton rejoined; — ^"I have professed 
that I had no hand in procuring, or soliciting, the Sen- 
tence of his Banishment." Why not, if it were a 
'^righteous" one.'* 

How could Mr. Williams have any other than "?/;/- 
settled judgments," — (as he is accused of) — upon the 
contradictory statements of Mr. Cotton ; and the testi- 
mony of the " divers Worthy Gentlemen " } 



I08 'JhE PILGRIMS, PURITANS, 

Taking Mr. Cotton; and these "Gentlemen;" out 
of the Elders ; and of the Court ; and we know not how 
many others, of their opinion ; and it is plain that they 
were far from unanimous in the Sentence. 

Owing to excessive engagements, which had been 
long continued, a reaction set in, after the Court had 
ordered him Banished, which prostrated Mr. Williams, 
with a severe sickness ; in consequence of which the 
time of his departure out of the Bay was extended, 
from "sixe weekes," until spring; on condition, that, 
" he should not go about to draw others to his opin- 
ions." Altho' he did not "go about to draw" people 
to him, yet so many were drawn to his house to hear 
him, that it was conscientiously reported, — that, "all 
Salem was filled with the infection of Anabaptism." 
And the fact that, " twenty persons had been gained 
to his opinions, provoked the Magistrates ; rather than 
breed a winter's spiritual plague in the Countrey ; to 
put upon him a winter's journey out of the Countrey." 

Hence we find the Gov. and Assistants, met in 
Boston Jan. 1636, conscientiously ordered Mr. James 
Penn ; Marshal of the Court ; to serve a warrant upon 
Mr. Williams at Salem, "to come presently to Boston, 
to be shipped to England, by a vessel then lying at 
Nantaskct, ready to depart." Had they so sent him; 
which would have been regarded as most repugnant to 
the laws of England : the prisoner sent ; or the act of 
the Magistrates in sending him ; specially after their 
Charter was gone .'' 

"But 'tis their mandate hither sent l)y me, 
That thou to ISoston presently repair; 
A ship there waits, now ready {o\ the sea. 
Homeward to bear thy Heresy — and thee." 

DURFEE. 



AXD ROGER WILLIAMS, VINDICATED. 109 

As Mr. Williams was conscientiously indisposed ; 
bodily ; and mentally ; to walk to Boston, for the sake 
of a felon's ride, to England ; a committee from Salem 
waited upon the Boston Magnate, Penn ; and informed 
him that their minister might not be expected to re- 
spond to this summons. Promptly, as they always 
acted, and "conscientiously;" towards that conscien- 
tious "Ram's-Horn" — Mr. John Underbill, one of 
the two chief officers of the Plantation, and who was 
that year chosen Captain for Boston ; was ordered, with 
14 men to go in a pinnace, by way of Marble Head to 
Salem, and conscientiously take Mr. Williams by au- 
thority, and kindly place him on board the ship afore- 
said. In the mean time, E.x Gov. John Winthrop had 
kindly and privately given Mr. Williams, a "hint from 
God" — to "arise and flee into the Narrohiganset's 
country free from English Pattents." 

But when this naval expedition, arrived at his house ; 
Roger Williams ; had been three Days Gone ! " Con- 
scientiously " — Gone ! 

This was Roger Williams' 2d Flight. When he fled 
from bishop Laud, towards Bristol to take ship, he 
could not stop at the Stoke House, to say good-by to 
his esteemed friend Sir Edward Coke. And now he 
flees from the General Court, by a kind hint from Gov. 
Winthrop towards the wilderness ; nor could he stop 
at Boston; to be "shipped to England." Likewise 
Moses, fled to Midian — the Spies, from Jericho — 
David, before Absalom — Elijah, before Jezebel — 
Matthias, before Epiphanes — Jesus, before Herod 
— Paul, before Aretas — Cyprian, from Carthage — 
Luther, from Worms — Pilgrims, from England. So 



no THE PILGRIMS, PURITANS, 

the woman in Rev. 12 : fled to the wilderness, and the 
Dragon made war upon her seed, which kept the com- 
mandments of God, and the testimony of Jesus Christ. 
Fleeing to the dens and caves of the earth, is a badge 
of the saints of the Lord, as all History shows. But 
how glorious the returns from all these Flights — and 
how deep the stain that rests, upon all the persecutors 
of the saints of the Most High. " I would palliate not 
a particle of the persecution or cruelty which [Roger 
Williams] suffered ; from whatever source it may have 
proceeded, or by whomever it may have been prompted." 

Hon. R. C. Winthrop. 



SECTION 2. ROGER WILLIAMS SETTLES IN 

PROVIDENCE RHODE ISLAND. 

" Williams," he said, " I come on message here, 
Of moment great to this blind age unknown, 
Thou must not dally, or the tempest fear, 

But fly at morn into the forest drear." — DuRFEE. 

It was a dire disappointment to the Puritans, when 
they found Mr. Williams had escaped landward ; for 
having heard that he and his 20 followers in Salem, 
were intending to settle not far away, but outside 
Massachusetts Bay, and found a new colony ; they were 
"conscientiously" exercised, to prevent it. 

..." Think ye he would bow. 
Or yield to sufferings of corporeal pain. 

Whom God had summoned from the bigot's slough 
To plant Religious Freedom, and maintain 
Her standard firm in fair Mooshausick's plain 1 " 

DURFEE. 

The fears of the Puritans were founded upon the 
fact, that, " the people being many of them taken with 



AND ROGER WILLIAMS, VLVDICATED. Ill 

apprehensions of his godliness " ^ and the fear, that 
such a man, with such principles, planted near by them ; 
" the infection, would easily spread into their churches." 
Hence this early attempt to conscientiously discourage 
a new colony. 

Leaving wife and all behind, tho' followed by many 
prayers for his welfare ; Roger Williams went into a 
wintry howling wilderness, about the middle of January 
1636, and spent, " 14 weeks not knowing what bread or 
bed did mean." The hospitalities of the Red Men, 
whose acquaintance and friendship he had won, while 
in Plymouth ; were cordially extended to him. All of 
which, rude as they were, he preferred ; with the care 
of Providence ; to remaining where he was liable, to be 
conscientiously " shipped to merry England." 

In this exile the weary Winter wore away ; and in the 
Spring Mr. Williams with his wife and family, reappear, 
at Seekonk, in his rude home, on a plantation, gener- 
ously bestowed upon him by Massasoit ; Head Chief 
of the Wampanoags. But no sooner was this fact 
known to the ever vigilant, cJiarterless, Court of the Bay ; 
than they " conscientiously " informed Gov. Winslow of 
Plymouth concerning the matter ; in such a way, that 
he willingly, or otherwise, "conscientiously," sent a 
messenger, with his letter to Mr. Williams. In this 
letter the Gov. expressed his, and others', friendship for 
him, and lovingly advised him ; "since he had fallen into 
the edge of their bounds, and they were loath to dis- 
please the Bay ; to remove but to the other side of the 
water, and there he had the country before him, and 
might be as free as themselves ; and they should be 
loving neighbors together." 



112 THE PILGRIMS, FURITAIVS, 

This event, bro't Mr. Williams to a third exile — a 
third scene, "as bitter as death to him." Not bitter, 
because of the difficulty of moving on, in either case ; 
but bitter, because of the opinions of brethren behind 
him; "conscientiously" pushing him on. 

"In short, thou art on Plymouth's own domain; 
Nor hath our Winslow in his charge forgot — 
His former friendship — but right loath is he; 
To vex his neighbors, by obliging thee. 

. . . Hence therefore must thou speed — 
The Narragansetts ; may protect thy creed." 

DURFEE. 

Mr. Williams was well aware that not all, even of the 
General Court, were thus ; conscientious towards him ; 
especially Gov. John Winthrop ; but that in the enthu- 
siastic spirit of Dudley ; lay the sharpness of the thorn 
that so often pierced his soul — in whose pocket were 
found after his death; of his own composing; the 
following lines — 

" Let men of God in Courts and Churches watch 
O'er such as do a Toleration hatch, 
Lest that ill-egg bring forth a cockatrice. 
To poison all with heresy and vice. 
If men be left and otherwise combine, 
My epitaph's; I dy'd no libertine." 

In Mr. Williams' own words, he tells us — "I was 
sorely tossed for fourteen weeks — I left Salem in the 
winter snows — I found a great contest going on be- 
tween the Chiefs — I travelled between them — I first 
pitched and began to build and plant at Seekonk — I 
received a message from Mr. Winslow — I crossed the 
Seekonk, and settled at Mooshausick." 

Like the Pilgrims, denied a resting-place among 



AND ROGER WILLIAMS, VINDICA TED. I 1 3 

conscientious Christian Brethren — Roger Williams, 
with Five companions, pushed out from the white-man's 
— land, in their " Mayflower," canoe ; — silently, mus- 
ingly, prayerfully, they paddled along their exile way — 
nearing the other shore, they saw a group of the natives. 
When they were come within hail, they were saluted 
by them in broken English — " Netop, " (friend) " wha- 
cheer ! wha-cheer ! ! " Much like the salutation the 
Pilgrims received from Samoset ; "Welcome English- 
men Welcome Englishmen ! " The place of their land- 
ing, is well known by the name of " What-cheer Cove." 
Why should not the sacred spot be more distinctly, and 
gratefully marked by an appropriate Monument .-' 

"The first grant of land conscientiously made to 
Roger Williams, by Canonicus, and Miantonomo, was 
a verbal one ; of all the meadows and lands upon the 
two fresh Rivers, called the Mooshausick, and Wanas- 
katucket. But on March 24, 1637, they conscientiously 
confirmed this grant, by Deed ; and, " in consideration 
of the many kindnesses and services he was constantly 
rendering them." Evidently Mr. Williams regarded 
"kindnesses," better legal-tender, than; "burning 
houses in sight of the Indians, for their satisfaccon." 
He also regarded this title of Indians' lands, from con- 
scientious Indians themselves ; as more satisfactory, 
than that by " Pattent from the King." 

" As to our title then, we trace it thus : — 
God gave James Stuart this, James, gave us." 

DURFEE. 

The "conscientious" jilting of Roger Williams, from 
England ; and from Salem ; and from Seekonk ; for 
conscience' sake ; only confirmed him in his desire, to 



114 THE PILGRIMS, PURITANS, 

promote the great cause of Religious Liberty. Behold 
Him ! conscientiously disposing of the lands, the chiefs 
had given him; as his personal possession; among 
those who had followed him out of Christcndovi, into 
bidiandom. In a deed to these ends, he says: — "I 
having made covenant of peaceable neighborhood, with 
all the Sachems and Natives round about us — and 
having in a sense of God's merciful goodness to me in 
my distress, called this place, Providence — I desire it 
migJit be for a shelter to persons distressed for con- 
science." . . . Thus, what he had ^^ freely received, he 
freely gave;" to his friends in tribulation; "reserving 
no more to himself than an equal share with the rest ; 
his Wife ; also ; signing the deed." 

In this noble act of generosity; philanthropy; and 
conscientious devotion to Liberty of opinion; we see 
nothing of the "conscientiousness," that witheld ; 
the " Marble Head Land." No kind design in this, to 
ship men of a Toleration, to England, " lest the infec- 
tion being too near might easily spread." 

" But when the welcome of ' what cheer ! what cheer ! ! * 
Shall greet thine ears from Indian multitude, 
Cast thou thine Anchor, there, and Trust in God." 

DURFEE. 

Indeed the Flight of Roger Williams from Seekonk, 
marks the te}iiporary ascendency, of the queryful, con- 
scientiousness in Mass.; and Plymouth Bay, Colonies. 
The Court had barely escaped, Church Discipline — 
the Church in Salem, or a " small major part " of them, 
had succumbed to the Magistrates — Endicott, had 
"yielded to truth " — Gov. Winslow, dared not, withstand 
"the truth" — and Roger Williams, was gone; con- 



AND ROGER WILLIAMS, VINDICATED. II5 

scientiously twice gone, outside " ye lymmitts ! " Surely, 
the Bay could be at peace, and conscientiously have 
rest, now. 

And yet Soul Liberty, had made greater progress, 
than Soul Trammel. Henry VIII., had demonstrated 
to the world, that ; A Church of England ; could be 
established, independent of the Pope ; and still use 
some of the popish ceremonials: — the Puritans had 
conscientiously demonstrated, that, a church could be 
established, and omit the Anglo-popish ceremonials, 
altogether: — the Pilgrims had conscientiously demon- 
strated, that, a church could exist Independent, of 
establishment, and ceremonials, both : — and now, Roger 
Williams had gained a foot-hold in Providence ; where 
he is about conscientiously to demonstrate to the world, 
that a church, can be established, without an " Estab- 
lishment ; " — be Independent, of " Independency ; " — 
and rest securely on the " Rockie " basis, of Religious 
Liberty. For the prevalence of this truth, he con- 
scientiously contended with all his powers; and for its 
Triumph, he "counted all things but loss." With what 
success he labored ; Posterity ; will judge ! 

Here we have then, Boston ; at the Head of Massa- 
chusetts Bay ; the home of John Cotton ; and the seat 
of Theocracy — also, Plymouth ; at the Head of 
Plymouth Bay ; the home of William Brewster ; and 
the seat of Independency — and, Providence; at the 
Head of Narragansett Bay ; the home of Roger Wil- 
liams ; and the seat of Religious Liberty. These 
three centres of influence ; situated relatively, so as 
to form almost a perfect triangle. Whose senti- 
ments shall most widely ; potently ; and permanently ; 
prevail .'' 



Il6 THE PILGRIMS, PURITANS, 

Mr. Cotton, maintained conscientiously, that, " dem- 
ocracy was not a fit government for either church ; or 
State. " If the people are governors, who are the 
governed .'' " Monarchy and Aristocracy, are approved 
and directed in the Scripture ; but only, as a Theoc- 
racy ; is set up in both." 

Mr. Brewster, " foreseeing that Mr. Williams might 
run into the same course of rigid Separation and Ana- 
baptistry, as Mr. Smyth, at Amsterdam had done ; 
conscientiously, and prudently counselled the church at 
Plymouth, to grant him a dismission, as he had re- 
quested, to return to Salem." 

Mr. Williams conscientiously advocated perfect free- 
dom of opinion, in religious concernments ; and that 
in the State, submission, to Magistrates, should be 
limited, to "civil things only." 

Very soon after his settlement at Providence ; Roger 
Williams was informed, that the Pequots, had sent 
messengers to persuade the Narrohigansetts, to join 
them in a massacre, of the Connecticut settlers. He 
conscientiously resolved at once, to do his utmost, to 
defeat this plot, and thereby to save the lives of some 
of those very men, who had conscientiously Banished 
him from Massachusetts. Setting out alone in a fearful 
storm he paddled many a weary mile to reach the 
Narrohigansctt village. Altho' he nearly lost his life 
by interfering ; yet after boldly pleading his cause for 
four days, he succeeded ; in breaking up the league. 

In a letter to Mr. Mason, Mr. Williams states that — 
" Gov. Winthrop, and some of the Council ; of Massa- 
chusetts ; were conscientiously disposed to recall him 
from Banishment ; and confer upon him some mark of 



AND ROGER WILLIAMS, VINDICATED. wy 

distinguished favor for his services." In these ser- 
vices we see Mr. Williams rendering good for evil. 
But that kind of an " infection tho' so near," did not 
infect all the Magistrates of the Bay. 

Nor has that act of justice in Revoking his Banish- 
ment — yet been performed; tho' conscientiously sug- 
gested so soon, after his Banishment ; and by one who 
reluctantly participated in it. And yet 255 years have 
passed, and during which, the world has received 255 
times more benefit, from his " distinguished services ; " 
than the conscientious Winthrops, then dreamed of; 
and YET ; It is not done ! And still, those " services " 
ivait — for their "Mark, of Distinguished favor." By 
whom — and when — will the Sentence of Banish- 
ment against Roger Williams — be "conscientiously" 
— Revoked .'' 

section 3. — providence plantations prosper. 

The conscientious charges, made against Roger 
Williams ; " of his hostility to all Civil Government, 
are utterly demolished ; as we see him carefully build- 
ing up the Civil Government, of his new Plantation, on 
the most substantial and enduring basis. 

The conscientious Banishment of Roger Williams, 
for advocating Toleration ; did not secure peace and 
quiet in the Bay. Among the many who came from 
England, having diverse sentiments and opinions, was 
one Mrs. Anne Hutchinson : " a woman of talent, ready 
eloquence, self-reliance, and an acute disputant. She 
presently and conscientiously assumed to hold meet- 
ings in Boston, and instructed the sisters of the church, 
in the most "recondite doctrines of Theology," 



Il8 THE PILGRIMS, PURITANS, 

While Mrs. Hutchinson maintained with superior 
energy, the great doctrine of the Reformation — Justi- 
fication by Faith — which the Puritans also accepted ; 
yet she took issue with them, on their formal mode of 
Worship — the ascetic austerity of their lives — and 
their sanctimonious carriage ; as giving no evidence 
whatever of their justification ; change of heart ; or 
acceptance with God. She conscientiously maintained 
that the only true evidences of having those graces, 
were; an internal revelation — an assurance — and an 
innate consciousness, on the part of the believer, that 
the Holy Ghost dwelt in him, and was personally united 
to him. 

The issue in this case as usual, turned upon each 
party, conscientiously demanding of the other — " Show 
me thy faith without thy works, and I will show thee 
my faith by my works." The zeal manifested, and the 
subtleties used by the disputants ; drew disciples to 
both views. On the side of Mrs. Hutchinson, were 
Gov. Vane, John Cotton ; Mr. Wheelright, a minister 
much in favor with the Boston Church ; and even a 
majority, of that Church. But, by Gov. Winthrop, 
Mr. Wilson, and most of the other Magistrates, and 
"Ministers, of the Bay;" the Theocratic worship and 
manners, were preferred. " But the whole Colony was 
rent with the controversy." .Why so ; now that Roger 
Williams, was Banished .'* 

In view of the Pequot war, in Conn., and the dissen- 
sions of the times, a Fast Day was appointed ; and 
Mr. Wheelright, was chosen to preach. In his Sermon, 
he was thought to lean towards Mrs. Hutchinson's 
views, inasmuch as he distinguished her adherents, as 



A ND ROGER IV I L L I A MS, I 'IN DIG A TED. 1 1 9 

under, "a covenant of grace;" and her opponents, as 
under, " a covenant of works." 

This was a conscientious alarm to the General Court ; 
so at their Session in March 1637, Mr. Wheelwright 
was notified, and reminded: that — "The Court had 
appointed the Fast as a means for the reconciliation of 
differences, but that he had purposely set himself to 
kindle them." Notwithstanding petitions were pre- 
sented in his behalf, by the principal inhabitants of 
Boston ; he was conscientiously considered as faulty ; of 
" Sedition, and Contempt of authority." Concerning 
this state of things, Cotton Mather in his " Magnalia," 
writes — "The Ministry of the country awakened by 
these noises about the Temple, had several Meetings, 
that they might set matters to rights ; all which were 
ineffectual until the General Court called, the First 
New England Synod ; of all the Churches, in the 
country to meet in Cambridge, in the year 1637." 
Anomalous indeed ! The General Court, of " Caesar," 
calling a General Synod of Christian Churches ! Yet 
— Sanctioned by the most Sincere Puritan Consci- 
entiousness. 

"The Synod being assembled, there were produced, 
82, false and heretical opinions ; 9 unwholesome expres- 
sions ; and diverse perversions of Scripture ; which had 
been uttered in the country, by several men, at several 
times. Some of the Delegates from the Boston Church, 
objected to the Synod's entertaining such a catalogue of 
errors ; thereby bringing the Colony into reproach. 
The names of the authors of these heresies were sup- 
pressed ; hence some of the more hypocritical Sectaries 
began to grow at last pretty clamorous, in demanding 



l26 THE PILGRIMS, PURITANS, 

the names of such as held the dogmas then opposed ; 
for the true parents of the brats, began to discover 
themselves, when the Synod was going to employ the 
sword upon them. Some of the civil Magistrates then 
present, as members of the Assembly, were forced as 
Justices of the Peace, to preserve the peace of the 
Assembly, by commanding scilence to those litigious 
talkers ; whereupon they left the Assembly." Likewise 
did the Protestants, at the Council of Trent. 

The chief anxiety of the Synod, was, to get into 
harmony with the great " Elder, John Cotton ; who was 
not the least part of the country;" especially as he 
like Mr. Wheelwright sympathized with the Hutchin- 
sons. How could they endure that lie should be among 
the Sectaries .? After a long and sharp contention they 
at length conscientiously agreed : — " We are not 
united and married unto the Lord Jesus Christ, without 
faith, giving an actual consent of soul unto it; — That 
God's effectual calling of the soul unto the Lord Jesus 
Christ, is, in order of nature ; before God's act of jus- 
tification, upon the soul: — That in the testimony of 
the Holy Spirit, which is the evidence of our good 
estate before God, the qualifications, and the fruit 
thereof, proving the sincerity of our faith, must ever be 
co-existent, concurrent, and co-apparent, or else the 
conceived testimony of the Spirit, is either a delusion, 
or doubtful. A happy conclusion of the whole matter." 

The Puritans were much pleased at gaining back to 
their field Mr. Cotton ; " not the least part of the 
country ; " but that achievement did not give the other 
part of the country ; rest and peace. The Hutchinsons 
still maintained with conscientious persistence, the doc- 



AND ROGER WILLIAMS, VINDICATED. 121 

trine of " inward assurance;" while the Theocracy, 
contended with equal conscientiousness for the neces- 
sity of the " outward manifestation." So that Banish- 
ing Mr. Williams ; settled ; not everything. 

But the Great and General Court, who aimed at 
settling everything, conscientiously took the matter in 
hand at their session in Nov. 1637. Upon learning 
that a majority of them were in favor of proceeding 
with summary measures ; (their conscientious remedy 
for all ills of the body politic) ; no time was lost, in 
anathematizing the dissidents, who could not otherwise, 
be reduced from one of their errors. 

Mr. Wheelwright was conscientiously disfranchised, 
and banished. Mrs. Hutchinson, was sentenced to ban- 
ishment, but like Mr. Williams, two years before, was 
conscientiously permitted to remain until Spring. Capt. 
Underbill, who so readily and conscientiously went 
after Roger Williams, to ship him to England, was de- 
prived of office, and disfranchised. Mr. Hutchinson, 
John Clarke, and others were instructed that unless 
they left the Colony of their own accord, they would be 
conscientiously assisted to do so. All other persons of 
Hutchinsonian proclivities were ordered to give up 
their arms. All this ended in a Law — passed ; that — 
"All persons who dared defame this Court and its pro- 
ceedings, should conscientiously be subjected to fine 
and imprisonment." Thus the First New England 
Synod, closed. 

These banished ones, who were without where to lay 
their heads, were forced "to seek a place where to 
inhabit." A desirable spot was soon found in the 
Plymouth Patent ; but the experience of Roger Williams 



122 THE PILGRIMS, PURITANS, 

at Seekonk, taught them that this would be within "ye 
lymmits ; " and that to be safe from moving again, they 
must speed on. 

" The Narrohigansetts may protect thy creed." 

In this their time of need, to whom could they look 
under God, for a friend indeed } Seeking counsel of 
Mr. Williams ; who had tasted the same cup, as had 
now been put to their lips ; they immediately associated 
themselves together, and under the leadership of Mr. 
John Clarke, proceeded to purchase of the Heathen 
Narrohigansetts, the beautiful and fertile Island of 
Aquidnay ; Mar. 24, 1637 ; just a year to a day, after 
the meadows of Mooshausick, were deeded to Roger 
Williams. They gave it the name of " Isle of Rhodes " 
— later, it is known by the renowned name of Rhode 
Island. These exiles were soon joined by others from 
Boston ; but those, " who savored of the rigid Separa- 
tion, and of Anabaptism, removed to Providence ; 
which now began to be well peopled." 

Roger Williams, having obtained at the same time of 
the cession of Aquidnay, a formal grant, by special 
deed; of Providence: On Oct. 8, 1637, he admitted 
his Associates, and such others ; " as the major part 
shall receive, into the same fellowship of vote," as joint 
owners. At the same time a voluntary Government 
was formally instituted, and by a solemn Covenant ; all, 
conscientiously agreed — "To submit to the orders of 
the major part ; in "Civil things only." 

Behold the three Colonies ; and Compacts ; of the 
New England Fathers. Among the Pilgrims, they left 
England, as a church ; entered into a civil Compact, on 



AND ROGER WILLIAMS, VINDICATED. 1 23 

the Mayflower ; no union of Church and State ; re- 
ceived their lands from the Indians ; conscientiously 
enjoyed ; " Freedom to worship God, cost what it 
would." 

The Boston Puritans,, came over as a Colony ; having 
their Patent of lands, and charter from the King of 
England ; and conscientiously set up a Theocracy, on 
the Silence of their Charter. 

The "Separatists" — went into the Narrohigansett 
Country ; received their lands of the Indians ; and con- 
scientiously set up the Standard of Religious Liberty ; 
and Separation of Church and State. 

" I sing the trials and sufferings, great, 

Wiiich Father Williams in his exile bore, 
That he the conscience-bound might liberate. 

And to the soul, religious rights restore ; 
How after flying persecution's hate, 

And roving long by Narragar.setts' shore. 
In lone Mooshausick's vale at last he sate, 

And on Religious Freedom based our State." 

DURFEE. 

At a Fast in the Bay, Dec. 13, 1638, Mr. John Cotton 
conscientiously elucidated how he fell into the toils of 
the Mrs. Hutchinson controversy. It consisted in ; 
" The errors she taught, being very artfully formed, so 
near the truth he had preached, that at first he did not 
perceive their enormity." To this he added a con- 
scientious confession. He bewailed his own, and the 
church's security, and credulity. In Mr. Williams, this 
would have been called — "very unsettled in judg- 
ments." 

The delighted ones of Mr. Cotton's day rejoiced, that 
— ""By this reasonable concession, did that reverend 



124 ^^^ PILGRIMS, PURITANS, 

and worthy minister of the Gospel, recover his former 
splendor throughout the country of New England." 
Of course, in the eyes of the Theocracy he was all 
right, notwithstanding his equivocal position upon the 
Sentence against Roger Williams. Besides, he consci- 
entiously recovered himself, from the danger of being 
— " shipped to England ; — or being whipped — or 
having his ears cropped ; or of being Banished to 
Mooshausick!" Roger Williams; might have remained 
in the Bay, on the same recanting " conscientiousness." 

SECTION 4. ROGER WILLIAMS FOUNDS THE FIRST 

BAPTIST CHURCH. 

That portion of the Pilgrim Fathers, who conscien- 
tiously became Baptists in Holland, under the leader- 
ship of John Smyth, and returned to England ; published 
in 161 1, a Confession of Faith, having the true Gospel; 
and old Waldensian, ring, in it. This work set forth in 
a bold conscientious manner; that — "The Magistrate 
is not to meddle with religion, or matters of conscience ; 
nor to compel men to this, or that, form of religion, be- 
cause Christ ; is the King and Lawgiver of the Church, 
and Conscience." 

Amid the agitations these sentiments caused, during 
the youthful manhood of Mr. Williams, he was a con- 
scientious and attentive observer ; and when he en- 
countered the New England conscientiousness, he did 
not hesitate to teach Magistrates, the same lesson here; 
and but for his conscientious advocacy of it ; Soul Lib- 
erty; might have long slumbered under the "advice 
of the Elders to the Boston Magistrates." For his 
zeal he has been rewarded as he deserves to be; with 



AND ROGER WILLIAMS, VINDICATED. 1 25 

the glorious title of "Father of Religious Liberty, in 
America." 

With these surroundings in his early life, we are pre- 
pared to understand what Mr. Brewster of Plymouth 
meant, when he conscientiously said ; at the time of 
dismissing Mr. Williams, to return to Salem; "foresee- 
ing that he would like John Smyth, run into Anabap- 
tistry." So too we understand the charge; that — "he 
had in one year, filled all Salem with Anabaptist ten- 
dencies." 

The same is seen in the Indictment of the Court, at 
his Banishment. No doubt the conscience of the 
Court, was whet to an edge, on Mr. Williams' opinions, 
upon the Patent — the Resident's Oath — Separation — 
and the Admonitory Letters ; but none of these charges 
appear in the Indictment as crimes — these opinions 
were not of sufificient venality, even in the minds of 
the Puritan Court, to be named as such in the Indict- 
ment — and even fear, lest Posterity should have to 
blush for them, may have kept them from naming these 
opinions as crimes. But when that most dangerous, of 
all heretical postulates (.''), was advocated, that— "The 
Magistrate is not to meddle with religion, or matters of 
Conscience:" — that offence, goes into the Indictment 

— for this they conscientiously Banished him. At the 
same time, this very Great Question, of Soul Freedom 

— was rocking the throne of P^ngland. 

In 1639, Mr. Williams' "Anabaptist tendencies," con- 
scientiously led him to embrace Baptist sentiments. 
"Many of that persuasion having fled to Providence." 
Being, as they were ; exiles for Conscience Sake from 
Old England; and from New England; they were with- 



126 THE PILGRIMS, PURITANS, 

out any visible Church Order. Therefore in imitation 
of John, in Judea — "There being no Administrator, 
Roger Williams was first dipped by Ezekiel Holliman, 
one of the Brethren, in Benedict Pond — and then him- 
self dipped the others ; and so became Founder, and 
Teacher, of the First Baptist Church in America." 
The same being the First Baptist Church, Providence 
Rhode Island ; which has since, and still remains to 
this day. 

In 1641, one Samuel Gorton, calling himself — "Pro- 
fessor of the Mysteries of Christ," created a disturb- 
ance which Mr. Williams only, with great difficulty was 
able to quiet. But soon after some of the inhabitants, 
led by one Benedict Arnold, so far opposed him in this 
matter as to invite the interference of Massachusetts 
Bay. 

The Bay conscientiously responded, by a proposition ; 
to interfere; that — "If this faction would submit them- 
selves, by taking a non-' Resident's Oath' of allegiance 
to their jurisdiction; or, if they preferred; to that of 
Plymouth." 

The Bay at this time were conscientious, but charter- 
less. 

Accordingly a few of the Arnolds ; went to Boston, 
and "submitted." Upon this, a warrant was presently 
sent to Gorton ; citing him to appear and answer to 
their complaint. He did not appear, but answered in 
a reply to — "The Great Idol General of Mass. Bay." 

Alarmed at this conscientious interference of the 
Bay, and fearing that their Theocratic Solicitude might 
be extended over all their neighbors ; Mr. Williams 
resolved to proceed at once to England, to solicit a 



AND ROGER WILLIAMS, VINDICATED. 12/ 

Charter, for a Government — a measure suggested, by 
the people of Aquidnay, a year before. "Not being al- 
lowed to go to Boston, without license from the Courte " 
— he went to Manhattan, (N. Y.), and obtained passage 
home by Holland. 

Shortly after he left ; an attempt was made by 
Massachusetts Bay, to get possession of Shawomet, 
near Providence ; territory which Gorton had purchased 
of Miantonomo — on a pretence, that he had no title to 
the land. Under the conscientious advice of five, of 
the "most judicious Elders; " Miantonomo, was toftia- 
hawked — and thro' the treachery of Arnold; two petty 
chiefs ; and Shawomet ; submitted to the Bay. Thus, 
was Rhode Island edified by advising Elders. 

In 1643, a Union was formed between the 4 colonies 
of Massachusetts Bay; Plymouth; Connecticut; and 
New Haven ; for mutual defence against the Indians — 
known as the " United Colonies, of New England." 

Remembering still, Roger Williams' decline "of the 
call of Boston Church " — his "contempt of authority," 
in being ordained at Salem — and the " Admonitory Let- 
ters " — but forgetting, that he had protected the Bay 
from an Indian Massacre — Rhode Island; "because 
they followed after his religious opinions;" was consci- 
entiously left out, of this Union; notwithstanding they 
wished to join it. Similar to the "Marble Head Land" 
case. 

During Mr. Williams' stay in England, he published 
his "Key to the Language of America" in 1644. Also 
his, " Bloody Tenet of Persecution ; " in reply to Mr. 
Cotton's letter — "On the Power of the Magistrate, in 
matters of Religion." Cotton conscientiously replied 



128 THE PILGRIMS, PURITANS, 

in his — "Bloody Tenet, washed and made white in the 
Blood of the Lamb." Williams conscientiously rejoined 
— "The Bloody Tenet more bloody, by John Cotton's 
attempt to wash it white." 

Mr. Williams, readily obtained a charter, from the 
commissioners appointed by Parliament, to superintend 
the affairs of the Colonies. It included the Shores, 
and Islands, of Narrohigansett Bay, west of Plymouth 
Bay and south of Massachusetts Bay ; as far as the Pe- 
quot (Thames) River country; to be known as the 
"Providence Plantations." Liberty was given in it, for 
inhabitants — "to rule themselves as they shall find 
most suitable." A similar privilege was given in the 
Massachusetts Bay Charter, in its silence, ... on the 
subject of liberty in religion. The Massachusetts Bay 
Men choosing to restrict all not of their way ; because 
they conscientiously feared "Toleration" — while in 
Providence, " Toleration " was conscientiously Toler- 
ated. 

On his return, (not his flight, as he last left England :) 
Mr. Williams brought with him letters from several 
conscientious influential gentlemen. Members of Parlia- 
ment ; which made it peremptoi'ily unnecessary, for him 
to have "license from the Courte" — or, to return, by 
way of Manhattan. He came to Boston; not however, 
that the Court might "ship him and his heresy," to 
England ; but to go quietly, (not Jmrricdly as he went 
before), thro' the Bay ; to Providence. At Seekonk he 
was met by 14 canoes, and escorted to "Wha-cheer 
Cove" in triumph; Sept. 1644. Note — a "safe-con- 
duct," needed, to go through the land of the Puritans ; 
but conducted safely, in the land of "Canoes!" 



AND ROGER WILLIAMS, VINDICATED. 1 29 

Alluding to Holland; he wrote — -"From Enchugsen, 
therefore; a den of persecuting lions, and mountain 
leopards ; the persecuted fled to Amsterdam, a poor 
fishing town, yet harborous and favorable to the flying, 
though dissenting consciences. This confluence of the 
persecuted, by God's most gracious coming with them ; 
drew boats — drew trade — drew shipping; and that so 
mightily, and in so short a time ; that shipping, trade, 
wealth, greatness, honor, (almost to astonishment in the 
eyes of all Europe, and the world), have appeared to fall 
as out of Heaven, in a crown, or garland, upon the head 
of this poor Fishertown." 

The glorious success of Mr. Williams, in the popu- 
larity he enjoyed in England ; and in obtaining a Char- 
ter; gave great encouragement to the friends of Liberty 
of Conscience; and also carried consternation into the 
camp of his opposers. So alarmed were the Theocracy, 
that in Nov. 2'^^, 1644, the General Court conscien- 
tiously passed the following Law — "For as much as 
experience hath plentifully and often pved yt since 
ye first arising of ye Anabaptists, about 100 years since, 
they have bene ye incendiaries of commonwealths, and 
ye infectors of persons in maine mattrs of religion, 
and ye troublers of churches in all places where they 
have bene ; — and yt they who have held ye baptizing 
of infants unlawfull have usually held othr errors or 
heresies togethr therewith, though they have (as other 
hereticks use to do), concealed ye same, till they spied 
out a fit advantage and opportunity to vent ym by way 
of question or scruple; — and whereas divers of this 
kind have, since our comeg into New England, appeared 
amongst orselves, some whereof have (as others before 



130 THE PILGRIMS, PURITANS, 

ym), denied ye ordinance of magistracy, and ye lawful- 
ness of making warr, and others ye lawfulness of mat- 
rats, and their inspection into any breach of ye first 
table: — wch opinions if they should be connived at by 
us, are like to be increased amongst us, and so must 
necessarily bring guilt upon us, infection and trouble 
to ye churches, and hazard to ye whole common- 
wealth — 

" It is ordered and agreed yt if any pson or psons 
within ys jurisdiction shall either openly condemne or 
oppose ye baptizg of infants, or go about secretly to se- 
duce others from ye appbation or use thereof, or shall 
purposely depart ye congregation at ye administration 
of ye ordinance, or shall deny ye ordinance of magis- 
tracy, or their lawfull right or authority to make warr, 
or to punish ye outward breaches of ye first table, and 
shall appear to ye Cort wilfully and obstinately to con- 
tinue therein after due time and means of conviction, 
every such psonor psons shal be sentenced to banish- 
ment." All done in good "Conscience." 

Any one living 250 years after the passage of such 
a law as this cannot fail, in view of such honest delu- 
sion, to feel that commiseration for the Puritans, as 
will prompt the prayer — "Father forgive them for 
they knew not what they did." 

The famous Westminster Assembly of Divines, sat 
in 1644. Among other divine (.-') and conscientious 
considerations ; bro't before them, was this — " Our 
next work is, to give our advice what to do for the 
suppressing of the huge increase, of insolences intol- 
erable, of — Anabaptists, Antinomians, and other sec- 
taries." Whatever the Assembly did about it, some of 



AND ROGER WILLIAMS, VINDICATED. 131 

the sectaries, survive even yet. Had the Assembly con- 
sulted "Gamaliel," he might have repeated his advice; 
" to let them alone." 

Upon his return to Providence, Mr. Williams took 
measures promptly, to organize a liberal civil Govern- 
ment under his new charter. But unexpected difficul- 
ties were thrown in his way. Massachusetts Bay still 
claimed Shawomet. Tho' on no other ground, than 
that they gained, thro' Arnold. 

Plymouth was also conscientiously solicited, by the 
Bay — (as when Gov. Winslow sent Mr. Williams, fur- 
ther on) — to set up a claim to Aquidnay ; and also to 
Providence; itself; as within the dominion of Massa- 
soit. But this coveting of Mr. Williams' homestead, by 
the Bay, after Gov. Winslow's promise to him, that — 
" they would ever be /^t'/«^ w^z^/^^^CTJ-; " the Plymouth 
people, regretted, and repudiated. But, not content with 
their poor success in these claims, the Bay Court, con- 
scientiously forbade, Roger Williams, " to exercise any 
of his pretended authority, in either of those places." 

Did ever Roger Williams make so "dangerous, and 
seditious " an attempt at " undermining the founda- 
tions " of the Bay } Besides, the Court, at this time ; 
had only the King's reassumed charter, as the basis, of 
their baseless — authority; while Mr. Williams had a 
charter from the British Parliament, for his, "pretended 
authority." Further ; after they had lost their charter, 
they had never formed a voluntary Government among 
themselves, as the people at Plymouth ; and Providence 
had. The Bay had their patent of land from the 
usurped right of the King ; the others, had theirs from 
the Indians, themselves — the owners of the soil. 



132 THE PILGRIMS, PURITANS, 

Nothing could be more unbenign than this interdict 
from the Bay; yet, it was conscientiously done, to 
intercept, if possible, the establishment of a colony so 
near, with the "infection, of Toleration," in it. 

At the Session of the charterless General Court, in 
Oct. 1645, a petition was presented from divers Mer- 
chants, and others ; conscientiously asking for some 
alteration in the Law against Anabaptists. A portion, 
(as always), of the Court, were inclined to favor this 
petition — but the ever-present, Elders, were consci- 
entiously present ; and diligently went, first to the 
Deputies ; and then to the Magistrates ; and repre- 
sented what advantage the granting of that petition 
would be to that sect, whose notions were already fast 
spreading. As the result of this buttonholing by the 
Elders, the Court conscientiously — " Voted yt ye lawe 
mentioned should not be altered at all, nor explained," 
Blow after blow, conscientiously against Toleration. 

In this same line of conscientious baffling, we find 
— "The Commissioners, For The United Colonies" — 
adding their support in an order, conscientiously advis- 
ing — "The suppression of the influx of error, under 
the deceitful color of Liberty of Conscience." Thus 
the Aristocratical Government of the " 4 Colonies ; " 
conscientiously "obstructed Freedom of Conscience." 
And all this ; done in the lee, of a Charter, which was 
silent on the subject of Religious Liberty — and even 
that, was annulled. 

A petition was presented to the Court in 1646, pray- 
ing for the enjoyment of the civil rights of English 
subjects ; and complaining of the exclusive limitation 
of civil privileges, to Church Members — -but it was 
conscientiously answered, with refusal. 



AND ROGER WILLIAMS, VINDICATED. 1 33 

A similar effort was made in behalf of Religious 
Liberty in Plymouth Colony, by Mr. Vassall and others. 
Even one of the Magistrates, made a proposal for 
"General Toleration" — and two others, had favored 
it. But Mr. Winslow in reporting it to the Bay, wrote 
— " You would have admired to see how sweet this 
carrion relished in the palates of most of the Deputies. 
But Gov. Bradford, sustained by a (small) majority of 
the Magistrates, refused to put it to vote ; as being 
that indeed which would eat out the power of God- 
liness." To Posterity, it looks as tho' the " power of 
conscientious godliness" was well nigh "eat out," 
already — when "Toleration" was called '^carrion." 
Thus ; sad spectacle ; " Pilgrim " Plymouth Court ; 
a small majority of them — had; after 16 years of 
" Puritan conscientiousness," been made, like the Salem 
church; and like Endicott — to "yield to Truth." 

SECTION 5. — THE PURITANS RISE TO EXPLAIN. 

Inasmuch as the Puritans had left England — "not 
as Separatists, but as still members with their brethren 
in and of the Church of England ; " they found it diffi- 
cult often, to make other people understand their Eccle- 
siastical whereabouts. , Finally they saw their way clear 
to request, that — " Not the least part of the Country" 
— their Great Elder, Mr. John Cotton — prepare for 
them, a " Declaration of Faith, and a Form of Church 
Doctrine, and Discipline, from the Old and New Testa- 
ments." This he most diligently, and dutifully pro- 
duced in his — "Keys to the Kingdom of Heaven." 

In the "Keys," he very learnedly. Biblically; and 
conscientiously declares, — " That, as in- the State, 



134 THE PILGRIMS, PURITANS, 

there is a dispersion of powers into several hands, 
which are to concur in all acts of common concern- 
ments ; from whence ariseth the healthy constitution 
of a Commonwealth." In like sort he assigns the 
power in the Church into several subjects, wherein the 
united light of Scripture, and of Nature, have placed 
them ; with very satisfactory distribution. 

By following the light of Scripture and of Nature : 
conscientiously; he found, that — "A Presbyterated 
society of the Faithful, had in itself a complete power 
of self-reformation, or self-preservation ; and may with- 
in itself manage its own choices of officers, and cen- 
surer of delinquents." This was just what the church 
in Salem conscientiously thought, when they chose 
Mr. Williams to office ; and sent out the Admonitory 
Letters for the "censure of Delinquents." 

He also conscientiously found, — " By a special stat- 
ute of Our Lord, that women and children were 
excepted from enjoying any part of this power ; and 
hence only Elders, and Brethren, were to be constitu- 
ent members who may act in such a sacred Corporation. 
. . . The Elders only are to rule the church, and with- 
out them, there can be no Elections; Admissions; or 
Excommunications ; and they have a negative upon 
the acts of the Fraternity ; as well as 'tis they only 
who have the power of authoritative preaching ; and 
administering the Sacraments. Yet the Brethren, have 
such a liberty, that without their consent, nothing of 
common concernment may be imposed upon them." 
And yet, the "more influential sex," conscientiously put 
the General Court at bay, in Salem. 

" Nevertheless, because particular Churches of Elders, 



AND ROGER WILLIAMS, VINDICATED. 1 35 

and Brethren ; may abuse their power with manifold 
miscarriages ; there is necessity of Communion of 
Churches, in Synods ; who have authority to determine, 
declare, and enjoin, such things as shall rectify the 
maladministrations, or any disorders, dissensions, and 
confusions of the Congregations, which may fall under 
their cognizance — but still so as to leave unto the par- 
ticular Churches themselves ; the formal acts, which 
are to be done pursuant unto the advice of the Council 

— upon the obstinate and scandalous refusal whereof, 
the Council may determine, to withdraw Communion 
from them, as from those who will not be Counselled, 
against notorious mismanagement of the jurisdiction 
which the Lord Jesus Christ, hath given them." 

And yet, after the production of " Cotton's {lucid) 
Keyes," the Puritans conscientiously complained of the 
— " Injurious aspersions cast upon the Churches of 
New England, that the world knew not their principles ; 

— whereas they took all occasions imaginable, to make 
all the world know, that — In the Doctrinal part of 
Religion, they had agreed entirely with the Reformed 
Churches, of Europe — and that they desire most par- 
ticularly to maintain the Faith professed by the Church 
of England, the Country whereunto was their original." 

Were the "injurious aspersions," they conscien- 
tiously complained of, any more injurious, than the 
Law, they passed against the Anabaptists; which they 
refused, either " to alter, or explain " } Any worse 
than the "aspersions" they conscientiously cast on 
Roger Williams } They claimed membership in and of 
the Church of England ; and to maintain its Faith ; 
and yet conscientiously would not permit the use of the 



136 THE PILGRIMS, PURITANS, 

"Book of Prayer," in their form of Worship! They 
held conscientiously against Roger Williams for saying 
they were an " unseparated people " — and yet they 
claimed to bt\ unseparated ! And then wondered that 
the world did not understand them ! 

Nor did their perplexity soon remove — as they were 
presently led to see that they did not clearly understand 
themselves. 

" It was convenient, that the Churches of New Eng- 
land should have a system of their Discipline, extracted 
from the Word of God, and exhibited unto them, with 
a more effectual, acknowledged, and established recom- 
mendation ; and nothing but a Council, was proper to 
compose the system." Like the Council of Constan- 
tine, A.D., 325. 

" Wherefore, a Bill was conscientiously preferred 
unto the General Court of Massachusetts Bay, in 1646 
— at the suggestion of the 'Commissioners for the 
United Colonies ' — calling the Second New England 
Synod, to meet in Cambridge ; whereby a Platform of 
Church Discipline ; according to the direction of our 
Lord Jesus Christ, in his blessed Word, might most 
advantageously be composed and published." 

The Magistrates, in the Court conscientiously were 
ready to pass this bill at once: but the Deputies ; were 
conscientiously reluctant to take a step, by which, they 
feared a precedent might be established, for mingling 
Civil and Ecclesiastical matters improperly : (this would 
be called, a " Roger Williams whimsey ") but their 
scruples were disregarded. The Boston Church, con- 
scientiously refused to send Delegates to the Synod, 
until Lectured ; to "yield to truth ; " by the great theo- 



AND ROGER WILLIAMS, VINDICATED. 137 

cratic Norton. This great Synod, met, late in the Fall, 
and during this Session, conscientiously passed the fol- 
lowing significant Edict — 

"The Civil Magistrate, in matters of Religion, or of 
the First Table ; hath power civilly to command, or 
forbid things, respecting the outward man, which are 
clearly commanded, or forbidden, in the Word ; and to 
inflict suitable punishments, according to the nature of 
the transgression of the same." 

As a preliminary measure to the great work before 
them, they also appointed John Cotton ; Richard 
Mather ; and Ralph Partridge ; each, to conscientiously 
draw up a form; out of which to "extract" material 
for the " Platform." After a Session of 14 days, the 
Synod adjourned to June 1647, in order to secure if pos- 
sible a representation by Delegates, from all the 
Churches. 

In the above Edict, passed at this Session, we have 
the second instance of the conscientious yielding of the 
few iron wills ; in the Court ; to popular opinion. The 
first instance, was when the opposition arose as to 
the " Resident's Oath, which compelled the Court to 
retrace its steps and desist from that proceeding." This 
second instance, in the above edict— they plainly and 
conscientiously indorsed Roger Williams' views ; and 
abandoned their own. It is very carefully worded ; "in 
matters of religion, or of the first Table;" so as to 
seem to be the old position — whereas it is the same 
sentiment as stated in the Indictment of the Court 
against Mr. Williams — "That the Magistrate ought 
not to punish the breach of the First Table, except 
when the civil peace should be endangered." So the 



138 THE PILGRIMS, PURITANS, 

edict has it — " The Magistrate , . . hath power . . . 
respecting the outward man." . . . Had the General 
Court conscientiously passed such an edict as this in 
1635, it would have saved them the trouble of Banish- 
ing Roger Williams— and saved them from the "quere" 
of it, in the estimation of Posterity. 

" As a further demonstration to the world, of the 
Principles of the Churches of New England, the Synod 
at Cambridge in 1648, passed a unanimous vote, that 
' Having perused and considered (with much gladness 
of heart and thankfulness to God), the Confession of 
Faith, published by the late Reverend Assembly of 
Divines, in Westminster, England; — We do judge it 
to be very Holy, Orthodox, and judicious in all matters 
of Faith ; and do freely consent thereunto for the sub- 
stance thereof. Only those things which have respect 
to Church Government, and Discipline, we refer our- 
selves to the Platform of Church Discipline, agreed 
upon by this present Assembly. . . . All of which 
we commend to the Church of Christ among us, and 
to the Honoured Court, as worthy of their considera- 
tion and acceptance.' Ah ! Puritans ! conscientiously 
turned from the 'breast of your Mother Church,' 
and taken to the Westminster Assembly ! Not * Sep- 
aratists ' — nor Independents — but Theocratic Presby- 
terians. 

" And they hoped, that this proof of their being fel- 
low-heirs of the same Common salvation, with the 
churches beyond the sea, would not only free them from 
the suspicion of heresie ; but clear them from the 
character of schism also ; inasmuch as their dissent 
from those churches was now evidently, but in some 



AND ROGER WILLIAMS, VINDICATED. 1 39 

lesser matters of ecclesiastical Polity; and a dissent, 
not managed either with such arrogancy, or censori- 
ousness, as are the essential properties of Schis- 
matics." 

It was at this session, of this Synod in 1648, that — 
" In the midst of the Sermon, there came a large snake 
into the seat where many of the Elders sat ; when one 
of them more resolute than the others, immediately des- 
patched him." Happy would it have been for the 
memory of the Puritan Fathers, if the Elders had con- 
scientiously cast out the Dragon, of, "Persecution for 
Conscience' Sake" — from not only "the seat where 
the Elders sat," but from the Theocracy. 

The work of this Second N. E. Synod, was not finished 
until 1649; when it was conscientiously and formally 
promulgated by the General Court; and has since been 
known as the "Cambridge Platform." It can be found 
entire in Cotton Mather's "Magnalia." Its provisions 
were arranged in Seventeen Chapters. How much of 
it was " extracted irovc\ the Word ;" may be a question 
— but that some of it resembles more an "extract" of 
Cottonwood — or the bad tgg of a "Partridge" there is 
no question. 

We shall only note here, a few of its timbers, which 
seem so unsound as to render the whole Platform 
" erroneous and very dangerous." 

"Chap. II. Sec. 5. The State of the Members of 
the visible Church . . . was, before the Law ... in 
Families . . . under the Law, National ; under Christ, 
Congregational : (The term Independent, we approve 
not"), Avery Compound "Extract." 

"Chap. III. Sec. i. The Matter of the visible 



140 THE PILGRIMS, PURITANS, 

Church are Saints by calling. Sec. 2. The children of 
such are holy." Very clear (.'). 

" Chap. X. Sec. 3. This Government of the church 
is a mixt Government, (and so has been acknowledged, 
long before the term Independency was heard of) : . . . 
In respect of Christ the Head and King of the Church, 
it is a Monarchy : in respect of the Brotherhood of the 
Church, it is 2, Democracy : in respect of the Presbytery, 
it is an Aristocracy^ 

" Chap. XII. Sec. 2. The things which are requisite 
to be found in all Church Members, are repentance 
from sin, and faith in Jesus Christ. Sec. 7. The like 
is to be required of all such members of the church as 
were born in the same, or received their membership, 
or were baptized in their infancy, or minority, by virtue 
of the covenant of their parents, when being grown up 
into years of discretion, they shall desire to be made 
partakers of the Lord's Supper." Such a "mixt " mess 
as this, " extracted from the word," by Roger Williams, 
would be called by his enemies, " very unsettled judg- 
ments." 

" Chap. XV. Sec. 2. When any church wanted light 
or peace among themselves, it is a way of communion of 
the churches, according to the Word, to meet together 
by their Elders, and other Messengers, in a Synod : Acts 
15 :22, 23. 

" Tho' the Churches have no authority one over 
another, yet one church may admonish another, and if 
the admonition be not heeded, other Churches may 
join in the admonition, and if it be still unheeded, they 
are to proceed to make use of the help of a Synod, for 
their conviction." Sec. 5. " The Synod's directions, and 



AND ROGER WILLIAMS, VIA'DICATED. I4I 

determinations, so far as consonant with the word of 
God, are to be received with reverence, and submis- 
sion." 

"Chap. XVII. Sec. 9. If any church, one or more, 
shall grow schismatical, rending itself from the com- 
munion of other churches, or shall walk incorrigibly, 
and obstinately, in any corrupt way of their own, contrary 
to the rule of the Word ; in such case the Magistrate, 
is to put forth his coercive power as the matter shall 
require." Cotton's "Keyes," were much "mixt," very. 
Thus the Puritans conscientiously, became ; state-and- 
church — Congregational — Presbyterians. 

Notwithstanding the conscientious injunction upon 
his "pretended authority;" Roger Williams and his as- 
sociates, at length succeeded in uniting and organizing, 
Providence ; Portsmouth ; Newport ; and Shawomet, 
under the Charter, he had obtained. The new Govern- 
ment was declared to be " Democratical " — which Mr. 
Cotton said was " unfit for either Church ; or State : but 
which Mr. Williams has shown the world, is fit, for both — 
Church and State ; " separate." Freedom, of Faith anel 
Worship, was conscie^ttiously assiired to all. This, is the 
first instance in the History of the Kingdoms of Christ, 
and Caesar, in which the legal establishment of Reli- 
gious Liberty, was ever conscientiously promulgated in 
any Commonwealth, either in America or the Old 
World — " and this honor, under God, and His guidance 
of the skilful hand, and generous heart of Roger 
Williams ; is the rightful inheritance of Rhode 
Island." 

This instrument is the true basis of all Freedom : 
Civil — or Religious. Every man of civil deportment, 



142 THE PILGRIMS, PURITANS, 

was a voter ; " in civil things only ; " instead of — " none 
but church members, to be voters." In Rhode Island 
no one stood conscientiously in fear of Elders — Ma- 
gistrates — or Synods — as to the the faith he held. 
Mark ye, the difference between the " Cambridge 
Platform " — and the Providence Platform. On 
which, does Posterity prefer to stand .'' 



AND ROGER WILLIAMS, VINDICATED. 143 



CHAPTER VIII. 

RELIGIOUS TOLERANCE AND THEOCRATIC ARRO- 
GANCE. 

SECTION I. — TOLERANCE AND ARROGANCE MEET. 

The year of Our Lord 1649 — was one of marked 
events. Charles I., King of England, was beheaded 
Jan. 31. Quickly followed the English Commonwealth, 
under Oliver Cromwell. Gov. John Winthrop, died 
Mar. 26 1649. Thomas Dudley died, soon after. 'Twas 
he who did a "Toleration," hate — conscientiously. 

In 1649, one Obadiah Holmes, a native of Preston 
Eng. ; and then of Salem ; now of Mr. Newman's church 
at Rehoboth ; with 8 others, conscientiously withdrew, 
and organized the first Anabaptist church in Plymouth 
Colony ; choosing Mr. Holmes as their Minister. Four 
petitions were soon filed in the General Court of Plym- 
outh ; conscientiously praying the Court not to grant 
them land, on which to build a Meeting House. The 
Court cited them to appear before them — when they 
were conscientiously enjoined, "to refrain from prac- 
tices disagreeable to their brethren : " and Mr. Holmes 
and two others, were merely bound over, "in jQio, one 
for another." 

This "lenitie," did not please the Massachusetts 
Bay General Court, whereupon they conscientiously 
warned the Plymouth Court, as follows : — 



144 THE PILGRIMS, PURITANS, 

"Wee have heard heretofore of divers Anabaptists, 
arisen up in your jurisdiccon, and connived at; the 
infeccon of such diseases, being so neere us, are likely 
to spread into our jurisdiccon ; but being so few, wee 
well hoped that it might please God, by the endeavors 
of yourselves and the faithfull Elders with you, to have 
reduced such erring men againe into the right way. 
But now to our great griefe, we are credibly informed 
that your patient bearing with such men hath produced 
another effect, namely, the multiplying and encreasing 
of the same errors, and wee feare maybe of other errors 
also, if timely care be not taken to suppresse the same. 
Perticulerly wee understand that within this few weekes 
there have binn at Sea Cuncke " (Seekonk ; original 
Indian name for Rehoboth), " thirteene, or fowerteene 
p'sons re-baptized (a swifte progresse in one toune ;) 
yett wee heare not of any effectuall restriccon is en- 
tended." . . . 

But land and protection were conscientiously granted 
them, as might not have been in Mass. Bay. Thus the 
Law against Anabaptists, conscientiously passed in 
Mass. Bay, five years before, failed of being enforced 
in Plymouth. These Anabaptists were not advised 
away from Seekonk, as Mr. Williams was, by Gov. 
Winslow. Mr. Holmes and a few others, afterward 
removed to Newport, and united with the church, 
formed there five years before; with Dr. John Clarke; 
who left Mass. Bay, among the exiles of the Hutchin- 
son controversy ; as their minister. 

In 1649, also, a noble provision was made, based upon 
the felt importance of everyone being able to read the 
Scriptures in the English Language ; and also to enable 



AND ROGER WILLIAMS, VINDICATED. 1 45 

some to read them in their originals ; the Hebrew, and 
Greek. The provision was; that — "Every Township 
be required to maintain a school for instruction in 
reading, and writing : — and every town of a hundred 
householders, to maintain a Grammar School ; with a 
Teacher, qualified, to fit youths for the Harvard Uni- 
versity;" (Cambridge). The Basis of the New England, 
School system, was thus laid. 

In 1649, a further attempt was conscientiously made, 
to exalt the Theocracy, by the enactment of a Law ; 
making death, the penalty for Blasphemy. Also, that 
any Christian, who shall go about maintaining certain 
damnable heresies, should be liable to banishment. 
Denial of the Scriptures, was made punishable with fine, 
whipping, banishment ; or death. As the fruit of such 
conscientiousness two persons ; one at Hartford, and 
one at Charlestown, were executed, for witchcraft ; in 
165 1. The people of Warwick, R. I., declared as their 
conscientious opinion of such atrocities, that — -"There 
are no other witches upon earth ; nor devils ; but the 
ministers of N. E. and such as they." Harsh language, 
indeed ; but less harsh, than the hanging, of the victims. 

Massachusetts Bay, still conscientiously claimed War- 
wick ; by virtue of the "submission," of the two petty 
chiefs, with Arnold ; and an alleged grant to them of 
the same from Plymouth. But the Plymouth authori- 
ties conscientiously denied, both the fact, and the 
legality of any such title from them. Fearing what 
their fate might be, the Gov. and Assistants, of Rhode 
Island ; applied to the " Commissioners for the United 
Colonies" — demanding protection, and redress. But 
their appeal was conscientiously — disregarded. 



146 THE PILGRIMS, PURITANS, 

Whereupon the Bay conscientiously applied to the 
"Commissioners," for aid ; or at least, sanction, to sub- 
due Warwick ; by force of arms. Such was their con- 
scientious ; and unceasing determination to overthrow 
"Heresie" in the R. I. Colony. Plymouth thereupon 
conscientiously protested against so unjust a measure, 
by virtue of any cession of Warwick from them. A 
meeting of the " Commissioners," held at Plymouth the 
next year on the subject ; ended abruptly- — • not to say, 
" in a Row." The General Court of the Bay, demanded 
satisfaccion, in a letter to the Gov. of Plymouth, on the 
subject, the next year — for "an affront given to one 
of their Commissioners, on the said occasion." For 
" contempt of authority," no doubt ; the " unpardon- 
able sin;" of Salem! Was there no "contempt of 
authority," in attempting to make war on Warwick } 
All this, because Plymouth was Tolerant, in religion. 

This conscientious cloud of war from the Bay, put 
the people of Providence, Warwick, and Nevvport, into 
some fear of danger to their Independence ; as a 
Colony ; upon which they conscientiously resolved to 
appeal to England, for a confirmation of their charter, 
and protection under it. For this purpose a subscrip- 
tion was raised, and Roger Williams, and John Clarke, 
were deputed, in 165 1, to go to England for that pur- 
pose. " Peace on Earth, and good will to " Rhode 
Island ; came, tardily. 

In all the charges against Roger Williams, for seek- 
ing to "undermine the foundations of the Massachusetts 
Bay Colony," he is nowhere charged with using intimi- 
dation ; bribery ; and threats of war ; as the Puritans 
conscientiously did, for the overthrow of Rhode Island 
Colony. 



AND ROGER WILLIAMS, VINDICATED. 1 47 

How could Roger Williams " undermine the founda- 
tions " — after, the King resolved to reassume — the 
Charter into his own hands — before he was back to 
Salem — from Plymouth ? ! 

SECTION 2. — ^THE LYNN EPISODE. 

Before embarking for England, Mr. John Clarke, 
with two others, Mr. Obadiah Holmes, and John Cran- 
dall, were sent as delegates from the Baptist Church 
in Newport, to visit, one of the members of the Church, 
Mr. William Witter, a farmer residing at Swampscott, 
near Lynn — who was too aged to go to see his breth- 
ren in R. I. This gave the conscientious Massachu- 
setts Men, a rare opportunity to impress on three 
special offenders how — -"to do, as they would be done 

by." 

Mr. Witter, had, it was said, conscientiously called 
"Infant Baptism," (a conscientious tenet, in the Bay) 
— "a badge of the whore." Also, " yt they who stayed 
whiles a child was baptized, doe worshipp ye Dyvell, 
and broake ye Saboath." Mr. Clarke, of Hutchinson 
notoriety, had been conscientiously notified to leave the 
Bay of his own accord, or be helped out. Mr. Holmes, 
had been excluded from Salem ; had seceded at Reho- 
both ; and been protected by the Plymouth Court : and 
now this trio with a few others were about to congre- 
gate at Lynn. 

Having reached the home of Mr. Witter, on Satur- 
day July 29, 165 1, they conscientiously concluded; 
rather than go to the Puritan meeting at Lynn, as their 
presence might disturb some; to hold religious service 
privately in Mr. Witter's house. After their meeting 



148 THE PILGRIMS, PURITANS, 

had begun ; while Mr. Clarke was preaching two con- 
stables entered, and conscientiously removed them to 
the " ordinary " for safe keeping. Somebody was dili- 
gent, to find out, that these visitors had arrived ; and 
at what time they were to hold service ; warrants made 
out ; constables ordered to the front ; and the men put 
in "durance vile," by noon of Sunday — "conscien- 
tiously ! ! " 

In the afternoon the officers took them to meeting — 
the prisoners having had no orders, to remove their 
hats, sat with them on — whereupon the constable con- 
scientiously plucked them off;" Mr. Clarke in thj 
time was conscientiously reading in a book. An oppor- 
tunity was offered ; when Mr. Clarke was allowed to 
speak, but he was soon hushed by authority. Possibly 
he might have said something akin to what Paul said, 
on a similar occasion — "God shall smite thee thou 
whited wall." The Puritan preacher on the occasion, 
was Mr. Thomas Cobbett ; author of " a large, nervous, 
golden, conscientious Discourse, against the Baptists." 

On Monday, the Magistrate, Robert Bridges, con- 
scientiously assigned them for examination, and ordered 
them sent to Boston jail, until ne.xt Court. By some 
means they returned to the house of Mr. Witter where 
they celebrated the Lord's Supper. On Tuesday they 
were imprisoned in Boston. 

On the next week Thursday, Aug. 10, 165 1, they 
were brought before the Court for trial. In a conscien- 
tious sermon (possibly, "a golden Discourse "), by John 
Cotton, just before the trial, said; that — "To deny 
Infant Baptism, was to overthrow all ; and was there- 
fore soul-murder, and a capital offence." Mr. Clarke 



AA'D ROGER WILLIAMS, VINDICATED. 1 49 

being charged with Anabaptism (" ;r-baptism "), con- 
scientiously disowned the name ; on the logical ground, 
that those who received infant baptism, were not Scrip- 
turally baptized at all ; and therefore such, who were 
afterwards baptized on profession of faith, were not ; 
"Ana,"' (re) -baptized. All the "prisoners," bore con- 
scientious testimony before ; and against the Court. 

Ex-Gov. Endicott, in passing sentence, fell into a 
passion, and in some words with Clarke, charged him 
with success in teaching among weak-minded persons, 
opinions he could not maintain before the learned : and 
challenged him, to "try and dispute, with our Minis- 
ters." All ended as usual ; whether in an Episcopal 
Star-Chamber ; Popish Inquisition ; or the conscientious 
Puritan Court ; in return to prison ; fine ; and if fines 
were not paid; Whipping. 

From his prison Clarke sent forth his acceptance of 
Gov. Endicott's challenge ; "to dispute with our minis- 
ters." He proposed to maintain, that — "Jesus Christ; 
had the sole right of prescribing laws respecting wor- 
ship ; that baptism — that is, dipping in water — was an 
Ordinance to be administered only to those who gave 
evidence of repentance and faith ; that only such visi- 
ble believers, constituted the Church ; that each mem- 
ber had a right to speak in the congregation ; either to 
inquire for his own instruction, or, to prophesy for the 
edification of others ; that, at all times, and in all places, 
they ought to reprove folly, and justify wisdom ; and 
that no servant of Jesus Christ; has any authority to 
restrain any fellow-servant, in his worship; where no 
injury is offered to others." 

But this acceptance of Endicott's challenge, by 



150 THE PILGRIMS, PURITANS, 

Clarke, was "conscientiously " 7iot accepted, by "our Min- 
isters ; " though the Magistrates were in favor of it. 
Whether it would be undignified, for " Our Ministers," 
to debate with a prisoner, who neglected to " take off 
his hat " in Mr. Cobbett's meeting ; or, whether it 
would be " contempt of authority," to discuss questions ; 
with this Anabaptist sectary; which had been settled (.-') 
in the " Cambridge Platform ; " by an Authoritative 
Synod ; or, whether the Ministers, didn't quite like the 
job ; or, whether they chose to blame Endicott for his 
rashness ; so "passed the hat," among the " Elders," to 
pay Clarke's fine, and let him go. Mr. Crandall's fine 
was also paid, and they were released — conscientiously. 

Mr. Holmes was easily fined ^30 ; so obnoxious was 
his sectariness, to the calm, considerate, cool, con- 
scientiousness of the pious Puritans. In a letter to 
friends in London, he writes — " As I went from the 
Bar, I expressed myself in these words ; ' I bless God 
I am counted worthy to suffer for the name of Jesus.' 
Whereupon John Wilson, (pastor of the First Church 
of Boston, the ' unseparated people,' Rogers Williams 
declined to serve) ; struck me before the judgment seat, 
and cursed me (conscientiously,) saying — 'the curse of 
God, and of Jesus, go with thee.' " 

Friends offered to pay his fine also, but he by faith 
"refused to accept deliverance." He felt willing to 
have Posterity know, that of the Puritans of Boston, 
the Scripture was fulfilled — "The Ploughers plowed 
upon my back ; they made long their furrows." He 
was willing to suffer with Christ — •" by whose stripes 
we are healed." 

Whereupon he was "conscientiously" taken to the 



AND ROGER WILLIAMS, VINDICATED. 151 

Public Whipping-Post, on Boston Common. Of his suf- 
ferings he says — "I had such a spiritual manifestation, 
that I could well bear it, yea, in a manner felt it not ; 
though it was grievous as the spectators said ; the man 
"conscientiously " striking with all his strength; (yea 
spitting in his hand three times, as many affirmed,) 
with a three-corded whip, giving me therewith thirty 
strokes. When he had loosed me from the post, hav- 
ing joyfulness in my heart, and cheerfulness in my 
countenance, as the spectators observed ; I told the 
Magistrates, you have struck me as with roses ; although 
the Lord hath made it easy to me, I pray God it may 
not be laid to your charge." 

" Of the Jews five times received I forty stripes, 
save one." Paul. " Father forgive them for they con- 
scientiously know not what they do." Jesus. 

John Hazel, and John Spur, came up and shook 
hands with Mr. Holmes, smiling and saying — " Blessed 
be God." They were arrested on the spot, and for 
"contempt of authority conscientiously fined 40 shil- 
lings, and cast into prison." 

The severity of this punishment is seen in the fact 
that for several weeks Mr. Holmes was unable to lie 
upon his back, but got rest as best he could, upon his 
knees and elbows. In due time he returned to New- 
port where he lived to a good old age. In 1790, his 
descendants were reckoned at 5,000 persons. Such was 
the episode of Lynn. This is what it cost the Dele- 
gates, to pay a friendly visit to Bro. Witter, within "ye 
lymmitts," of ye Christian Puritans. 

About this time, the town of Maiden, having con- 
scientiously presumed to settle a Minister, without con- 



152 THE PILGRIMS, PURITANS, 

suiting the neighboring churches, was imperiously and 
conscientiously fined. This means of grace by the 
Court, was perpetrated without any shadow of law for 
it ; either local or by virtue of their charter ; which was 
gone; but a law was soon passed, making it "essential 
to settling a minister, to obtain the conscientious con- 
sent both, of a Council of neighboring churches ; and 
of some of the Magistrates." The civil power in 
Massachusetts Bay, was set for Religious Restriction. 
The civil power of the Narragansetts Bay — was for 
Religious Liberty. 

SECTION 3. — ROGER WILLIAMS AND JOHN CLARKE GO 
TO ENGLAND. 

This journey was undertaken in 165 1, for the safety 
of the R. I. Colony, against the conscientious threaten- 
ings from the Bay. No permission would be given 
them to sail from Boston, the home of the Court. But 
at the Dutch settlement of Manhattan ; a colony of 
Holland; the country of William Prince of Orange, who 
was contending for Religious Toleration, 100 years 
before ; he could safely take ship there for England ; 
without being "shipped to England, from Boston as 
factious and evil-conditioned," by order of the Court, 

Messrs. Williams, and Clarke, were kindly received 
in England, by Sir Henry Vane, a leading member of 
the Council of State ; and they very soon obtained a 
confirmation of the R. I. Charter ; notwithstanding un- 
expected opposition. Thus in R. I. they retained their 
Charter, because they favored Liberty in Religion ; 
while in the Bay " the King reassumed their Charter, 
because they restrained. Liberty in Religion." 



AND ROGER WILLIAMS, VINDICATED. 1 53 

Mr. Clarke published in London his book — "111 
news from New England ; " conscientiously giving an 
account of the Lynn episode. Whereupon Sir Richard 
Saltonstall, wrote to Messrs. Wilson and Cotton, minis- 
ters of Boston : — " Reverend and Dear Sirs ; Whom I 
unfeignedly love and respect, it doth not a little grieve 
my spirit, to hear what sad things are reported daily, of 
your tyranny and persecution in N. E. as that you fine, 
whip, and imprison men, for their consciences. First 
you compel such to come into your assemblies, as you 
know will not join you in your worship ; and when they 
show their dislike thereof, or witness against it, then 
you stir up your Magistrates to punish them for such, 
as you conceive, their public affronts. Truly, friends, 
this your practice of compelling any, in matters of wor- 
ship, to do that whereof they are not fully persuaded, 
is to make them sin. Ro. 14 : 23. These rigid ways 
have laid you very low in the hearts of the saints. 
Oh, that all those that are Brethren, though yet they 
cannot think and speak the same thing, might be of 
one accord in the Lord." 

Note — we find no such rebukes, ever sent from 
England to Roger Williams, for his style of " Liberty 
of Conscience; " as this letter of Sir Saltonstall, con- 
tains, to Wilson and Cotton. When the Puritans left 
England they were popular — when Williams left Eng- 
land, he was unpopular — but in 165 1, this was reversed; 
"in the hearts of the Saints." 

To Sir Saltonstall's noble remonstrance, Messrs. 
Wilson and Cotton conscientiously wrote an elaborate 
reply. They say — -"You know not, if you think we 
came into this wilderness to practise the courses we fled 



154 THE PILGRIMS, PURITANS, 

from in England. We believe there is a vast difference 
between men's inventions and God's institutions ; 
we fled from men's inventions, to which we else sho'ld 
have been compelled; we compel none to men's inven- 
tions. . . . We content ourselves with unity in the 
foundation of religion ; and Church Order." Ah Pur- 
itans ! there is no need of compelling men to Goifs 
Institutions, when men conscientiously believe them 
to be such ; and there is no good in compelling men 
when they do not believe. Many people in 165 1, be- 
lieved most "conscientiously" that the "Cambridge 
Platform," ivas not "God's Institution" — but Men's 
clumsy invention. 

About this same time Mr. Williams, sent a warm 
conscientious remonstrance to his old friend Endicott, 
against these violent proceedings. 

In 1654, another unlawful Law was conscientiously 
enacted by the Theocracy, tho' strongly opposed by 
many; Obliging every town to support a minister; 
"the burden to belaid upon the whole society jointly, 
whether in church order or not " Also, an order that — 
" No one should be allowed to sit as Deputy in the 
General Court, who did not hold to the Orthodox 
Creed." Were the above decrees; "God's Institu- 
tions" — or "men's inventions".'* 

In this same year, Mr. Henry Dunster, P'irst Presi- 
dent of Harvard College, was compelled to resign that 
position, for conscientiously declining to bring his 
child, to baptism. Probably Mr. Wilson would say ; 
that — "The Trustees were only conscientiously com- 
pelling him to 'God's Institution.'" Mr. Charles 
Chauncey, who was chosen his successor ; both men of 



AND ROGER WILLIAMS, VINDICATED. 1 55 

acknowledged learning ; " was also somewhat infected 
with the errors of Anabaptism," but he conscientiously 
promised to keep his opinions to himself. Had Roger 
Williams been thus pliant — conscientiously recognized 
the General Court, as "God's Institution" — and quietly 
"kept his opinions to himself" — on the subject of 
" Magistrates having no right to coerce men in matters 
of conscience" — he might, never, have been banished 
from the Bay ! Possibly ; if Dr. Dunster had venerated 
"Infant Baptism," and no less an Institution than Har- 
vard College, in 1654; as both "God's Institutions; " he 
might not have been so soon succeeded by the accom- 
plished Chauncey. 

SECTION 4. — THE GOVERNMENT OF RHODE ISLAND 
STRENGTHENED. 

Leaving Mr. Clarke to look after the interests of R. 
I. at the Court of Oliver Cromwell, the Protector, of 
Old England ; Roger Williams returned, as conscien- 
tious Protector of New England. He brought back with 
him, a letter from Cromwell's Council ; not permitting 
him simply, to land at Boston, as when he returned 
before; and hurry right on to Providence — but; to 
walk slow into Boston ; with even more power than the 
General Court, who Banished him 20 years before ; and 
securing to him, free passage at all times, through all 
parts of the United Colonies." Thus the General Court 
of the Bay ; and the " Commissioners for the Colo- 
nies ; " were invited to lower seats ; while Roger 
Williams, was authorised, to take a Higher Seat. 
" Tides Turn." 

The fear of conscientious supervision over Rhode 



156 THE PILGRIMS, PURITANS, 

Island by the Bay ; which was the occasion of Messrs. 
Williams, and Clarke, going to England at this time ; 
wrought some confusion, in their absence. Mr. Wil- 
liams' reception on his return, was at first a little 
dubious ; so much so, that he declared himself, " like a 
man in the fog." But after the reading of the letter 
he brought from Sir Henry Vane, containing, "his ad- 
monition and advice, respecting some disorders, and 
discontents, which had arisen among the people of R. I.," 
and Mr. Williams' own remonstrances concerning all — 
steps were soon taken, by the people, towards a recon- 
ciliation. 

Mr. Williams was deputed to answer Sir Vane's most 
excellent and welcome letter. In doing this, he pointed 
out — " the complications of Coddington, and Dyer, 
with the interference, of the Bay; as the chief causes, 
of the discontents. But, (that we may not lay all the 
load on other men's backs,) possibly a sweet cup, hath 
rendered many of us wanton and too active ; for we 
have long drank of the cup of as great liberties, as any 
people we can hear of under the whole heaven." No 
such report from the Bay. 

Commissioners from the Four towns of Providence, 
Newport, Warwick, and Shawomet ; Assembled ; and 
it was conscientiously agreed: that — "The Govern- 
ment for the future, should be according to the Char- 
ter." (No such submission to, or its approval by, the 
people of the Bay, of the Charter of Chas. I., was ever 
made.) At a general election of the Four R. I. towns, 
Sept. 12. 1654, Roger Williams, was conscientiously 
chosen President. Letters of " humble thanksgiving," 
were ordered to be written to His Highness, the Lord 



AND ROGER WILLIAMS, VINDICATED. 1 57 

Protector; and to Sir Henry Vane. Nothing from 
R. I. "repugnant to the Laws of England." 

No sooner was Mr. Williams settled in office, than a 
paper was sent him, indirectly implying that he held 
the doctrine, of "Non-resistance — and no-Govern- 
ment" — and covertly seeking his sanction to the same. 
To this he made a conscientious reply, which settled the 
question for that time — and for all future time; as to 
the clear and consistent basis, on which his opinions 
of Civil Government ; and Religious Liberty — rested 
securely. 

He said — "That ever I should speak or write, a 
tittle that tends to such an infinite liberty, is a mistake 
which I have ever disclaimed and abhorred. To pre- 
vent such mistakes, I at present shall only propose this 
case : — 

" There goes many a ship to sea, with many hundred 
souls in one ship, whose weal and woe is common ; and 
is a true picture of a commonwealth, or an human 
combination, or society. It hath fallen out sometimes 
that both Papists, Protestants, Jews and Turks, may be 
embarked into one ship. Upon this supposal, I affirm 
that all the liberty of conscience that ever I pleaded for 
turns upon these two hinges : That none of the Papists, 
Protestants, Jews or Turks, be forced to come to the 
ship's prayers or worship ; nor compelled from their 
own particular prayers or worship, if they practise any. 
I further add, that I never denied, that notwithstanding 
this liberty, the commander of this ship ought to com- 
mand the ship's course ; yea, and also command that 
justice, peace, and sobriety, be kept and practised, both 
among the seamen and all the passengers. If any of 



158 THE PILGRIMS, PURITANS, 

the seamen refuse to perform their service, or passen- 
gers to pay their freight ; in person or purse, towards 
the common charges or defence ; if any refuse to obey 
the common laws and orders of tJic ship, concerning their 
common peace or preservation ; if any sJiall mutiny and 
rise up against the commaiiders and officers ; if any 
should preach or write, that there ought to be no com- 
manders or officers, because all are equal in Christ, 
therefore no masters nor officers, no laws nor orders, no 
corrections nor punishments; I say: I never denied but 
in such cases; whatever is pretended, the commander, 
or commanders, may judge, resist, compel and punish 
such transgressors, according to their deserts and 
merits." They were conscientiously, not, the senti- 
ments of the Bay at this time. 

The Government of R. I. having been reorganized ; 
at the general election May 22, 1655 Mr. Williams was 
rechosen, Governor. A letter from Oliver Cromwell 
was received, "confirming the Government as now es- 
tablished." Even the Magistrates of the Bay had for- 
warded a congratulatory address to Oliver Cromwell. 
In May 12, 1656, Mr. Williams was invited to Boston 
21 years after his Banishment — "Where he presented 
a Memorial to the General Court, reiterating his former 
complaints concerning the title to Shawomet ; as to 
which some redress was now granted." He was not 
conscientiously ordered to Boston, this time, "to be 
shipped to Eng." — Oliver Cromwell, was in Eng- 
land! 

Rhode Island, was now, more than the peer of the 
Bay; as she had a recognized Charter — and Religious 
Liberty : while in the Bay they had forfeited their 



AND ROGER WILLIAMS, VINDICATED. 1 59 

Charter — and upheld Religious Intolerance; to the 
grief of their friends in England. The General Court 
was now humbled — with "all the ministers of the Bay 
— (the save one,") whoever he was, not excepted. The 
sentence of Banishment, against Roger Williams, which 
conscientiously forbid him, "to returne any more with- 
out license from the Courte" — was peremptorily 
overruled by Oliver Cromwell's " safe-conduct for him 
to go thro' all the colonies at all times." John Cotton 
died Dec. 23, 1656. 

SECTION 5. — THE PUBLIC CONSCIENCE, AND COURT 
CONSCIENCE. 

Altho' in the Bay, conscientious respect was shown 
for Roger Williams' " pretended authority," in R. I. out 
of respect for Oliver Cromwell ; who sustained the 
R. I. Government ; yet in the Bay, and other places 
where it could be done, respect for the Theocracy, was 
conscientiously enforced. In 1656, complaint was made 
to the "Commissioners for the United Colonies," that; 
"Plymouth, was conscientiously, wanting to themselves 
in a due acknowledgment of, and encouragement to 
Ministers of the Gospel." Accordingly a decree went 
forth the next year from the General Court of Plymouth, 
that — "All the towns should be taxed for the support 
of Ministers ; and Grammar Schools." 

The same year is memorable for the trouble the 
Theocracy encountered with two Quaker Women, 
"witches," (.''), whose names "after the flesh," were 
Mary Eisher ; and Ann Austin. Signs of witchcraft 
were searched for, on these Quakeresses, but none 
were found ; not even, "devils' teats." Tho' the prin- 



l6o THE PILGRIMS, PURITANS, 

cipal tenet of this sect, different from others, was that 
of the "inner light;" yet the Theocratic laws defined 
the Quakers, as "a cursed sect of heretics lately risen 
in the world." 

In making the " law a terror to evil-doers," it pro- 
vided that — "for the first conviction for Quakerism, 
one ear should be cut off ; for a second conviction, the 
other ear also ; for a third conviction, both males and 
females, were to have their tongues bored with a hot 
iron." And in far too short, a time, Plymouth ; Con- 
necticut ; and New Haven ; adopted similar laws. Not 
so, in Rhode Island. Pity for the Quakers; if humanity 
was lost, in the Bay ; that, in those other colonies, 
" respect for Oliver Cromwell, did not prevail." 

In the year 1657 the Third General Synod of New 
England ; was convened in Boston. The question to 
be settled at this time, was ; conscientiously " concerning 
the church-state of their Posterity } " Answer ; that 
— " Persons who had been baptized in infancy, and 
grown up unconverted, if they were not scandalous in 
their lives, and owned the covenant ; could have their 
infants baptized, if they desired it." This settlement, (?) 
of the question, was called by the Synod ; the " Half- 
way Covenant." 

Whether it was "half-way," from error, to truth ; or 
half-way from truth, to error — Posterity must judge. 
At all events, this laid the sandy basis for the great 
" Separation," of the Puritan churches of N. E. into 
the two wings of Orthodox Congregationalists — and 
Unitarians. And yet the Puritans were amazed, at the 
stupidity, of the rest of mankind, who could not under- 
stand them ! 



AND ROGER WILLIAMS, VINDICATED. l6l 

But at last ; yes at last ; such was the conscientious- 
ness of the Theocracy, that the "Commissioners for the 
United Colonies" — yes, even they; deemed, it ex- 
pedient for the glory of God ; to pass an Order, Sept. 23, 
1658, to prevent annoyance from returning Quakers ; 
that — "Such as returned a second time should suffer 
death." Mr. John Winthrop, Jr., Commissioner from 
Conn. ; who would have been more tolerant, had his 
surroundings been more favorable — and who hesitated, 
(as did Edward VI. when he signed the death-warrant 
of Joan Bocher) — when he signed this death-sentence 
against the Quakers; said — " Looking at it as a quere; 
and not as an act, I subscribed." Yet alas, such a 
" conscientious quere " would strangle Quakers ; never- 
theless ! 

But it did not long remain a "quere," in the Bay; 
where a law was conscientiously enacted, by the General 
Court ; in spite of a vigorous resistance, on the part of 
the Deputies — for exterminating returning Quakers, 
with Death. Under this law Marmaduke Stephenson ; 
William Robinson ; and Mary Dyer ; were found guilty, 
of "returning to Boston." The two former were 
hanged ; Nov. 6, 1659. Mary Dyer was reprieved on 
the gallows thro' the intercession of her Son, on con- 
dition of her leaving the Colony within 48 hours. She 
spent the winter away, but returned ; and was con- 
scientiously hanged, June i, 1660 ! One William 
Leddra ; who had been banished — "was under such ne- 
cessity of conscience, that he could not forbear returning 
to Boston. He was offered life and freedom if he would 
go away ; but he replied — " to make you a promise I can- 
not." He also, was conscientiously hanged. Another 



1 62 THE PILGRIMS, PURITANS, 

victim was in prison, but by this time, the popular 
"conscientiousness," had become so intense, that the 
General Court, retired, before the popular disapproba- 
tion. As in the case of the excitement in Salem, upon 
the "Resident's Oath," the Court desisted — consci- 
entiously ! ! 

The notorious apology offered as excuse for the 
Puritans ; that, — " It is easier to find fault with our 
Fathers in this . . . than to put ourselves in their place, 
and declare, with confidence, how we should have im- 
proved upon their methods," — does not repair the 
conscientious " Blunders " of the Fathers. Twice ; the 
General Court was rebuked ; like Balaam ; by a right- 
eous public indignation at their methods ; and often were 
they vehemently and justly rebuked ; and shown a better 
way, by Roger Williams — • why — could they not see } 

They did not see themselves as seen in the withering 
reprimand of the people of Warwick — " There are no 
witches in the world, nor devils ; but the New England 
Ministers, and such as they." Our f'athers ! were they 
conscientious hangmen .'* 

Finally ; as if said for a sarcasm, or a jest ; — " The 
General Court, willing to try all meanes with as much 
lenity as possible consistent with our safety" — -con- 
scientiously provided ; that, "all returning Quakers 
sho'd be duly arrested, stripped naked from the middle 
upward, tied to a cart's tail, and whipped from Constable 
to Constable, to any the outermost town, and so to be 
whipped over the border." 

Thanks to Heaven for so much improvement. Yea, 
the conscience of the Puritan Theocracy, reformed ; 



AND ROGER WILLIAMS, VINDICATED. 163 

from hanging Quakers, to whipping them ! " Inasmuch 
as ye have done unto one of the least of these My 
brethen, ye have done unto Me." Such — were the 
conscientious — " Blunders," of our New England 
Puritan Forefathers. 



164 THE PILGRIMS, PURITANS, 



CHAPTER IX. 

THEOCRACY OF MASSACHUSETTS BAY, UNDER 
CHARLES II., AND JAMES 11. 

" They passed the turf, as they the cavern sought, 
Where fell the body of his earliest slain, 

And Woban said, as paused he o'er the spot, 

'The black Priest's comrade never wakes again :' 

Then did he seize the body by the foot, 

And dragged the bleeding corpse along the plain. 

And o'er the rocky steep the burden dashed ; 

It dropped in night — re-echoing thickets crashed." 

DURFEE. 

SECTION I. THEOCRACY REVOLUTIONIZED. 

The death of Cromwell in 165S ; and restoration of 
Charles II., necessitated a great change in the Ameri- 
can Colonies. Much of the work done under the char- 
ters of James 1st., and Chas. 1st., was undone, under 
Cromwell ; Chas. II., and James II. Among the earli- 
est of the royal Orders, was the one requiring the 
suspension of corporeal punishment, inflicted upon 
Quakers. The General Court being in doubt as to 
what might next be the pleasure, or displeasure of his 
Majesty; Bradstreet; one of the Founders of the 
Mass. Colony, and a Magistrate from the beginning — 
and Norton ; the popular minister- of Boston, were 
conscientiously sent as agents to Eng. They were 
courteously received, but they soon found things as 



A AW ROGER WILLIAMS, VINDICATED. 1 65 

unfavorable, there, for tJic^n ; as matters were for 
" Separatists," in Boston. 

These agents soon returned, with a royal Letter ; 
in which the Charter of Massachusetts Bay, which had 
been reassumed by Chas. 1st, in 1634, was now, after 
26 years, reaffirmed. The document had all this time 
been in possession of the court, altho' it had no legal 
force. In this letter, touching the Theocracy, it or- 
dered, that — "complete toleration be allowed the 
Church of England." This of course was the King's 
rebuke ; for Endicott's "shipping home of the Brownes," 
from Salem ; for using the Prayer Book. It also de- 
manded the repeal of the Law; that — "None should 
be voters but Puritan church-members ; " and requiring 
the admission of all persons of honest lives, to the 
" Sacraments of Baptism, and the Lord's Supper." 
Here was " Church-and-State ; " mauling, " Church- 
and-State." It also, granted liberty, " to make a sharp 
law against Quakers ; " which the Agents were consci- 
entiously instructed to ask. These provisions were 
intended to curtail the repugnant courses of the Puri- 
tans, and bring them back within the charter of 
Chas. 1st ; which was silent, on the subject of Religion. 

This letter greatly encouraged the advocates of Tol- 
eration, to press their claims, under the King's demands. 
During the next 30 years the people of Massachusetts 
Bay were conscientiously divided into 3 parties. 

First — Those who were conscientious ardent sup- 
porters of the Theocracy ; a gradually diminishing 
majority. Thus, in 30 years, Theocracy had arisen ; 
been dominant ; and had received its death-blow. 

Second — A party weak at first, but daily growing 



1 66 THE PILGRIMS, PURITANS, 

Stronger ; drawing to their ranks, those who were con- 
scientiously convinced that the Theocracy was no 
longer tenable, or desirable. Among the converts to 
this view, were Bradstreet, and Norton ; the "agents ; " 
who came back satisfied, that there must, and soon 
would be a change. So Roger Williams' opinions, 
went marching on, towards " God's Holy Time." 

TJiird — Was the party that conscientiously advo- 
cated Religious Toleration, and equal rights, for all the 
people. The " Third Party," gradually absorbed all 
the rest, and Theocracy disappeared, as a conscientious 
blunder. 

The way for this change had been preparing, from 
the adoption of the " Cambridge Platform" — and the 
" Half -way -Covenant." These instruments, defined 
the Church ; "to consist of Saints, and their baptized 
offspring." Many. of these offspring, grew up uncon- 
verted, but by virtue of their infant baptism, felt that 
they had a right thereby, to have their infants bap- 
tized ; and a right to vote, (tho' not church members, 
and could not be tho' baptized ; because they were not 
converted ;) and yet according to the " Platform," the 
church consisted in part, of them. Here was a dis- 
solving dilemma, for the Magistrates, and Elders. And 
yet the Puritans wondered that the " world couldn't 
understand them." 

SECTION 2. MORE SYNODICAL WORK. 

The Fourth ; New England Synod was called to 
meet in Boston, in 1662. The absurd " Half-way-Cove- 
nant," " created noises about the Temple," equal to 
those caused by the Hutchinsons, which made the First 



AND ROGER U7LL/AMS, VINDICATED. 167 

Synod, necessary ; and the Ministers of the country 
were obliged to give heed to them. " Yea it met with 
such opposition as could not be encountered with any 
thing less than a Synod of Elders ; and Messengers ; 
from all the churches of Massachusetts Bay." The 
trouble with the Covenant, was, that nobody knew, 
where ; " half-way," was. 

The First Great Question conscientiously before the 
Synod — was — " Who are the Subjects of Baptism .-• " 

Answer i. " They that according to Scripture, are 
members of the visible church, and are the subjects of 
Baptism." Very lucid (i*). 

Ans. 2. " The members of the visible Church, ac- 
cording to Scripture, are confederate visible believers, 
in particular churches, and their infant seed; i.e., chil- 
dren in minority, whose next parents, one or both, are 
in Covenant." This was pellucid. 

Ans. 3. " The Infant seed . . . when grown up, 
are personally under the watch ; discipline ; and gov- 
ernment of that church." 

Ans. 4. " These adult persons, are not therefore 
to be admitted to communion, merely because they are, 
and continue members, without such further qualifica- 
tions, as the word of God requireth thereunto. The 
children of these church-members, are to be baptized." 
With such light as this who could help seeing.'' ! 

The Second Question ; conscientiously before the 
Synod, was — " Ought there to be a Consociation of 
churches ; and the manner of it .-* " 

After answering their own Question in the affirma- 
tive ; they next put their veto conscientiously on Inde- 
pendency. " That it is the most to be abhorred maxim, 



1 68 THE PI LG KIMS, PURITANS, 

that any religion hath made profession of, and there- 
fore of all other the most contradictory, and dishonor- 
able unto that of Christianity — that a single and 
particular society of men, professing the name of 
Christ, and pretending to be endowed with power from 
Christ, to judge them that are of the same body and 
society with themselves ; should further arrogate unto 
themselves an exemption from giving account, or being 
censurable by any other, either Christian Magistrate, 
above them; or neighboring churches about them." 
Behold the Puritans, by advocating the coercive power 
of Synod ; and Court ; in matters of religion, are far 
enough from being conscientiously friends of Religious 
Liberty ; or church Independence. The iron band of 
Church-Members' vote, broke at last, and Theocracy 
fell in pieces : and "great was the fall ;" and small the 
loss. 

SECTION 3. RELIGIOUS LIBERTY THRIVES. 

In Rhode Island, the people remained conscientiously 
firm, in their grasp upon the principle of Roger Wil- 
liams ; not of toleration ; but of absolute, perfect, 
religious, Liberty ; for any, and for all alike. They 
made declaration ; that — "It is much in our hearts to 
hold forth a lively experiment, that a most flourishing 
civil State, may stand, and best be maintained ; with 
a full liberty of religious concernments." 

Their Charter — provided; that — "No person with- 
in the said Colony shall be molested, punished, dis- 
quieted, or called in question ; for any differences of 
opinion in matters of religion; who does not actually 
disturb the civil peace : but that all and every person 



AND ROGER WILLIAMS, VINDICATED. 1 69 

and persons may at all times freely and fully have and 
enjoy his and their own Judgments, and Consciences, 
in matters of religious concernments ; they behaving 
themselves peaceably and quietly, and not using this 
liberty to licentiousness, and profaneness, nor to the 
civil injury, or outward disturbance of others." 

The remarkable and lamentable difference, between 
the spirit of this instrument ; and that which conscien- 
tiously prevailed in the Bay, is most palpable. This pro- 
vision for perfect Religious Liberty, in the Charter was 
inserted both with the knowledge, and hearty approba- 
tion, of Roger Williams — how then can the charges of 
his enemies that — " he was a subverter of the civil 
foundations, of the Bay Colony," be true ? He did 
oppose the civil intolerance, of the Bay ; and the verdict 
of Posterity, sustains him in being " conscientiously 
contentious " — for soul Liberty. 

No little uneasiness was felt by the Puritans, as to 
what the King might do in reference to the evasive 
reply, they had sent, to the royal letter. This uneasi- 
ness was rendered still more uneasy, in the reply to it, 
brought by Bradstreet and Norton ; when it became 
known that "Commissioners were to be sent by the 
King, to look into matters generally, in the Colonies." 
If it were right, for the Bay, to employ the " Commis- 
sioners of the Four Colonies," to rectify — Rhode 
Island — was it wrong, for King Charles II., to rectify 
the Bay } True it was a little worse than his father did, 
in reassuming the Charter, and then appointing Com- 
missioners to come over — for now, his son reaffirms 
the Charter of Chas. 1st ; and then appoints "Commis- 
sioners," to overtop that. 



I/O THE PILGRIMS, PURITANS, 

Upon the arrival of the royal Commissioners in Bos- 
ton in 1664 ; they met a very cool reception ; but they 
gave the General Court, the time until their return from 
a tour through the Colonies, to prepare a reply to the 
King's letter. The Court presently met, and in the 
matter of the church-members' elective franchise, they 
conscientiously provided : that — "All Freeholders 24 
years of age, rated ten shillings to a single rate ; and 
certified by the minister of the town, to be orthodox in 
their principles, and not vicious in their lives, might 
be admitted Freemen; though not church-members." 
This was but little better, as all those whose orthodoxy, 
was not conscientiously theocratic, could only get the 
clerical " certificate," with difficulty. Yet even this 
measure, opened a door for freedom ; not soon to be 
closed. Evidently the royal commissioners were not 
sent, to look after Roger Williams for " undermining 
the foundations " of Massachusetts Bay Colony. Nay 
verily, the Puritans themselves, conscientiously — yet 
unconsciously, dug their own politico-ecclesiastical pit ; 
and by their own inadvertence, " Theocracy ; " fell 
headlong therein. Yet with its downfall perished ; the 
last attempt, at Union of Church — and — State; in 
New England — and it is devoutly to be hoped — the 
Last, throughout the World ! 

SECTION 4. FIRST BAPTIST CHURCH OF BOSTON. 

The heavy blows dealt by the royal hand against the 
unroyal Theocracy, gave great encouragement to all 
lovers of freedom, to push their claims to recognition. 
Some sympathy might be felt for the Puritans, under 
the crushing blows of Charles, if we were not obliged 



AND ROGER WILLIAMS, VINDICATED. 171 

to recall their own conscientious assumptions, in ob- 
structing others in religious concernments ; under their 
Charter from Chas. 1st, which was silent on religion. 
Nor should we rejoice ; even tho' the King had legal 
power to persecute ; that he should use it to lay the 
Puritans low ; and yet we can but concur, that in turn 
for conscientiously restricting others, they should be 
held at bay, until others could get upon their feet. 

As early as 1656, one Thomas Gould, a member of 
the Charlestown Church, conscientiously declined to 
present his child for infant baptism. The church 
labored with him for his error, but to no purpose. In 
the spring of 1657, he was conscientiously dealt with 
by the County Court, for his error. The next year; 
" he was admonished . . . but continued conscien- 
tiously and contumaciously to justifie his weightie 
schisme." 

Mr. Gould was joined by others, in holding meetings 
privately at his house, for over a year ; when he with 
8 others formally associated themselves together, and 
conscientiously organized, June 7, 1664, the First 
Baptist Church of the Colony. 

In Aug. 9, the same year the Puritan Church con- 
scientiously, "excommunicated them, for impertinency 
and schismatical withdrawing." The Court then took 
action ; " when Gould and his companions were sol- 
emnly charged not to persist in such pernicious prac- 
tices." All ended in their being disfranchised, fined, 
and for non-payment, were conscientiously imprisoned. 

On their return from visiting the other Colonies, the 
royal Commissioners, took the liberty to cause the Eng- 
lish church service, to be conscientiously c-lohntcd, 



172 THE PILGRIMS, PURITAN^S, 

for the first time in Boston. Obnoxious as this was to 
the Puritans, times had so changed, that the General 
Court dared not conscientiously ship the Commission- 
ers to England ; as Endicott did the Brownes ; for 
using the English Prayer Book, in Massachusetts Bay. 
Besides, the Commissioners were not supposed to know, 
but that the Church-of-England Service would be 
acceptable to the Bostonians as they were " unsep- 
arated ; " for their last conscientious declaration in 
1630, off the Isle of Wight, was — "to their brethren 
in and of the Church of England . . . from whose 
breast they had sucked such hope as they had." But 
they had been so long weaned, they did not consci- 
entiously relish being forced to the breast. But this 
piece of arrogance by the royal Commissioners, might 
have served to open the eyes of the Puritans, to the 
conscientiousness they had just practised upon Mr. 
Gould and his Associates. At all events it was " rel- 
ished well in the palates" of those who looked on, to 
see " Greek meet Greek ; " and behold persecutors, flog 
persecution out of each other ; for the benefit of 
Religious Liberty. 

SECTION 5. — UNHAPPY STRIFES. 

It is said of the Bourbons of France, "They never 
learned anything ; and never forgot anything." The 
Puritans were slow to surrender their conscientious 
method ; to learn to practise the Golden Rule ; and 
remember ; that — " One is your Master, even Christ, 
and all ye are bj'et/nru." 

Learning little from the conscientious insult they 
suffered from the royal Commissioners ; in 1667, a 



AND ROGER WILLIAMS, VINDICATED. 1 73 

letter was sent to Rhode Island, protesting against 
the " Toleration allowed to the Quakers" there — and 
this protest was coupled with a conscientious threat, 
of total non-intercourse ; if they " refused to conform 
to the policy of the United Colonies." Posterity will 
see at once, that the policy, of the United Colonies ; 
was that of persecution, as the threat ; and protest ; 
were against, "Toleration." So James 1st said to the 
reformers — "Conform or I'll harrie you, or hang you, 
that's all." "William the Silent;" heard in silence ; 
the oath — • " Extermination of Heresy, by Extermin- 
ating Heretics." 

Nor was one letter, of protest, and warning, enough ; 
but a second, was sent. To this the people of Rhode 
Island conscientiously replied, that — " To those places 
where the Quakers are most of all suffered to declare 
themselves freely, and are openly opposed by argu- 
ments in discourse, they least desire to come ; so that 
they begin to loathe this place, for that they are not 
opposed by the civil authority, but with all patience 
and meekness, are suffered to say over their pretended 
revelations : nor are they like or able to gain many here 
to their way. Surely they delight to be persecuted, 
and are like to gain more adherents by the conceit of 
their patient sufferings, than by consent to their per- 
nicious sayings." 

Behold the conscientious difference of opinion, about 
Religious Liberty, in Boston ; and Providence. They 
no more relished, "pernicious sayings," in Providence, 
than they did in Boston. But in the former, they 
repelled sayings, with sayings : in the latter, sayings, 
with scourtrinsfs. 



174 THE PILGRIMS, PURITANS, 

This same year, Mr. Thomas Cobbett, (minister at 
Lynn when Clarke, Holmes, and Crandall, went there : 
and the " author of a golden discourse against Ana- 
baptists " ) in consequence of having his salary reduced 
toiTSo; accepted a call to Ipswich; where the town 
voted to give him ^loo, and buy, or build him a house 
— " the expense of both to be levied on all the inhabit- 
ants " — conscientiously ! ! 

Among those who conscientiously refused to pay the 
levy, was one George Giddings. Upon this refusal his 
pewter platters were conscientiously seized to answer 
the tax. Thereupon he brought suit for damages 
before Samuel Symonds ; one of the Magistrates, and 
his case was conscientiously sustained. The opposi- 
tion conscientiously appealed to the County Court ; 
and the case was again sustained. Whereupon the tax- 
ationists conscientiously appealed to the Court of Assist- 
ants ; where Giddings' case was likely to be again 
sustained — but before that was done, it passed into 
the hands of the General Court — the conscientious 
and ever faithful bulwark of Theocracy, which never 
flinched, (unless obliged to ; before Roger Williams ; 
and the "more influntial sex" — or Oliver Cromwell,) 
and when the Court arose ; George Giddings, lost his 
" pewter platters." 

In Feb. 1668, another set of Agents, returned to 
Massachusetts Bay, with still further demands ; among 
them, were — " Toleration for all sects — except Papists. 
The surrender of the peculiar privilege of 'church- 
member's vote' — and the substitution of a property 
qualification, as the sole one, for admission to the free- 
dom of the Colony." 



AND ROGER WILLIAMS, VINDICATED. 1 75 

This measure was insisted upon by the Third Party. 
This demand was a fatal blow, to the whole Ecclesiastical 
System of the Puritans. The King felt justified in these 
measures, from the fact that the Puritans had inter- 
preted the silence on religion, in the Charter his father 
gave them ; as a liberty, to conscientiously oversee 
others in religious concernments. This liberty he 
abolished. 

SECTION 6. — EDICTS AND PUBLIC OPINION. 

In wielding the Power of the General Court, con- 
scientiously in their favor, the Theocracy were very 
successful ; but they found it very difficult to keep 
thinkers, from thinking. Persecution, tireless, and long, 
they had conscientiously employed, to limit Toleration, 
and yet it spread ; its votaries multiplied ; and now the 
King, was helping the factious followers of Roger 
Williams. 

It would seem as though the letter from R. I. about 
letting the Quakers alone, except with the weapons of 
speech, and logic — had furnished the Puritans with a 
hint, to try the same methods, with Baptists, in the 
Bay. Possibly they may have been reminded, that the 
challenge to discussion, "with our ministers;" given 
by Endicott ; and accepted by John Clarke ; had never 
been very manfully responded to, by the Puritan 
Elders. 

Hence, we are prepared for a vast stroke of wisdom, 
in an order by the General Court ; for a great debate in 
Boston, Apr. 24, 1668. Six of the most noted of the 
Puritan Elders, on one side — with Mr. Gould and 
seven others, 3 of them from Newport, R. I., on the 



176 THE PILGRIMS, PURITANS, 

other side. Two days were spent in close discussion 
"with a great concourse of people — the effect of 
which, was not as great in convincing their opponents, 
as the Court could have desired." So, what the Puritan 
Elders, lacked in wit, and wisdom, the Puritan Court 
supplied, with civil Power. 

Gould, Turner, and Farnum, were conscientiously 
sentenced to banishment ; but not being anxious to 
leave; they were again conscientiously imprisoned. A 
petition with 66 signers interceded for them. But 
Gould, was not set at liberty until 1670. The Church 
retired to Noddle's Island — a warrant was conscien- 
tiously issued against them there. We are not informed, 
whether the Court punished Gould, and his friends, for 
not convincing the Elders — or for not being convinced 
by them. 

But as the Banishment of Roger Williams, did not 
give peace and harmony in puritan-land, but was fol- 
lowed with the distracting controversy with the Hutchin- 
sons — so this overwhelming debate with Gould and 
Co. ; did not prevent, a debate more perplexing, and 
an "effect," still less "desirable, to the Court." 

The " Half-way (nobody knew, ivhere, to,) Covenant," 
was still a subject of bitter controversy among the 
Puritans, themselves. Mr. John Davenport, the spirit- 
ual Father of New Haven, was conscientiously, and 
vehemently opposed to it. His views upon it, so well 
accorded with the views of the First Church in Boston, 
that upon the death of Mr. Wilson ; they called Mr. 
Davenport as their pastor. So, that First Church, 
whom Roger Williams found to be an "unseparated 
people," began to incline conscientiously towards 
" separation," from Theocracy. 



AND ROGER WILLIAMS, VINDICATED. 1 77 

The New Haven Church were very ill-pleased, at 
losing their minister — and the minority of the First 
Church in Boston, were as ill-pleased, at securing him. 
Whereupon, the minority, of that "unseparated church," 
conscientiously separated — and in 1669 formed what 
was afterwards known, and is still known ; as " Old 
South Church " — Boston. Posterity would like to 
know, what worse it was for Roger Williams and a 
"major part," of the church at Salem, conscientiously 
to "separate" from the other churches of the Bay; 
than it was for the minor part, of the First Church in 
Boston ; conscientiously to separate, from the other 
churches of the Bay } 

At the Session of the General Court, the next year, 
the opponents of the Half-way-Covenant, being in a 
majority, this Separation, of the minority of the First 
Church, was conscientiously declared to be " irregular, 
illegal, and disorderly." Shades of Dudley ! Ortho- 
dox, Theocratic, Puritans ; put under the ban of the 
Court ; with Roger Williams, the " Arch-individual- 
ist !" 

But another tilt was at hand. At the next election 
of members for the General Court, the friends of the 
Half-way-Covenant, had a majority — and the former 
decision of the Court was conscientiously reversed ; 
and the Puritan "Separatists," were sustained. Court; 
against Court. Thus the Court sustained the Puritans, 
in committing the same Sedition ; for which they Ban- 
ished Roger Williams ; and shipped the Brownes. All 
this paradoxicalness is the legitimate fruit, of violating 
Christ's rule — " Render unto Caesar the things that are 
Caesar's ; and to God the things that are God's." 



178 THE PILGRIMS, PURITANS, 

SECTION 7. — THE FIFTH NEW ENGLAND SYNOD. 

Notwithstanding the unwearied and conscientious 
efforts of the General Court to sustain the Half-way- 
Covenant, and enforce the observance of its provisions 
upon the people, the opposition thereunto steadily and 
mightily increased. Whereupon the Court summoned 
the Fifth, New England Synod ; to meet in Boston, 
Sept. 10, 1669. This was Called the Reforming Synod. 

Upon assembling however, a serious question arose; 
Whether the Convocation were a regular Synod .'' This 
issue "was raised upon the occasion that some of the 
Churches ; notwithstanding the desires of their Elders, 
to be accompanied with other messengers ; refused to 
send any but their Elders." It is not a little amazing, 
that — altho' the Fourth Synod, in 1662, passed an 
Edict, that — " Independency is the most to be abhorred 
maxim " — yet now, the Puritan churches were some of 
them so Independent, as to conscientiously decline to 
respond to the call of the Court ; to send delegates to 
the Fifth Synod — and to persist in that refusal ; even 
after the solicitations of the Elders, who had to go 
alone. And yet the Puritans lamented, because "all 
the world didn't understand them." Did they under- 
stand themselves .-* 

But in order that those who had come together might 
not lose their journey, they passed a vote — "Unani- 
mously approving of the ' Cambridge Platform,' con- 
structed in 1648." They also expressed their desire, 
that the churches might conscientiously continue stead- 
fast in the observance thereof. Surely this did not 
better matters much, for out of the "Cambridge Plat- 



AND ROGER WILLIAMS, VINDICATED. 1 79 

form," sprung up the " Half-way-Covenant," and now 
the fruit of this was so bad, as to be nigh unto cursing. 
Why with such a failure, go back and try it again ? 

They next proceeded to consider the Questions : I. 
"What are the evils that have provoked the Lord to 
bring His judgments upon New England ? " This was 
conscientiously answered, by enumerating many vices, 
existing — coldness of professors — and above all, the 
sins of those who had set up their own modes of wor- 
ship." Possibly in this latter class, the Lord may have 
included the Puritans themselves — who had not only 
"set up their own mode of worship," but with pains and 
penalties forced others, to their modes. If God were 
well-pleased with this ; those who were forced, were not 
— as, the " Brownes " — and Roger Williams — etc. 

Question H. " How are these evils to be reformed .^ 
A variety of expedients was suggested — till finally, 
the last, but not least measure, always relied upon by 
persecution — was an Edict by the Court : that — "all 
plantations are strictly forbidden to continue without 
the advantages of having the W.ord of God constantly 
preached unto them." The difficulty in this case would 
be, if the Court should conscientiously order the Word 
of God preached according to the " Half-way-Cove- 
nant;" and the "Plantation" conscientiously should 
not — then what .-* 

SECTION 8. — FIRST BAPTIST MEETING HOUSE, BOSTON. 

After the Great Debate between the Elders, and 
Baptists, in 1668, the church organized by Mr. Gould, 
and others, retreated to Noddle's Island, where they 
continued conscientiously to worship in secret, for fear 



l8o THE FILGRIMS, PUKITAXS, 

(not " of the Jews,") but of the General Court. En- 
couraged by the decline of theocratic arrogance, and 
the increase of freedom of the franchise, through the 
royal orders, this church conscientiously ventured to 
erect a building in Boston proper, on Salem Street, for 
their use as a Meeting House. As they had been 
obliged so long to worship in secret, and to avoid at- 
tracting attention, lest their " heresie might spread " — 
they conscientiously gave no public notice of their in- 
tended use of this building. 

But no sooner had their purpose " come to the Gov- 
ernor's ears," than the Court were conscientiously at 
their post, enacting laws, " like the Medes' and Per- 
sians ' ; " for protection of the public weal, from the 
growth of those who "set up worship of their own." 
A law had been enacted forbidding churches being 
organized, without the consent of other churches ; and 
the Court ; but no guards had been set up against 
building Meeting Houses. So Mr. Gould, and others ; 
had violated no law, in erecting their house, " without 
due advisement." 

Alarmed at this sign of the growth, reaching over 
from Noddle's Island into Boston ; the City Fathers 
awoke to their duty, and on May i, 1678, conscientiously 
passed a Law — " Forbidding the erection of any Meet- 
ing House, except with the consent of the Freemen of 
the Town, and County Court ; or by approbation, on 
appeal to the General Court." The penalty for the 
violation of this Act : — *' Forfeiture of buildings, and 
land, on which they stood." Such, were the emotions, 
of Puritan Charity. 

Taking encouragement from the royal Orders, the 



AND ROGER WILLIAMS, VINDICATED. l8l 

owners of this building conscientiously ventured, to 
hold a service in their oivn house, March, 1680. As 
they expected, they were presently summoned before 
the Magistrates, " and straightly commanded " to re- 
frain ; but when they seemed inclined to go forward ; 
" not having the fear of the Magistrates before their 
eyes " decided measures were deemed needful by the 
Authorities. 

As they gathered for worship, they found their Meet- 
ing House Door conscientiously Nailed Up — and the 
following Order, appended — " All persons are to take 
notice, that by order of the Court, the doors of this 
house are shut up — and that they are inhibited holding 
any meeting therein, or to open the doors thereof — 
without license from Authority — till the General Court, 
take further order — as they will answer the contrary 
at their peril." This order; and the King's order; 
giving "freedom of worship to all, but papists" — were 
somewhat at variance — conscientiously — of course ! ! 

Measures were at once taken, by those owning this 
House ; not violently to unnail the doors ; but to erect 
a temporary shelter in the yard back of the Meeting 
House where to hold services, until the " further orders " 
of the Court, should be made known. These matters 
were brought to the attention of the Court, at its ses- 
sion in May. A plea was made that the house was 
built before any law was passed to prevent it, and was 
not therefore an unlawful act. This plea was so far 
conscientiously allowed ; as that the past was to be 
overlooked — but they were not allowed to open their 
Meeting House Door. Thus matters rested, until the 
General Court discovered a need for their Nails, in the 



1 82 THE PILGRIMS, PURITANS, 

Meeting House Door — and between two clays ; those 
iron sentinels of the Court, conscientiously vacated 
their posts, and the Baptists found their Meeting House 
doors — Ajar. They were soon afterwards permitted 
to occupy their house, unmolested and regularly, for 
Public Worship. 

Increase Mather, in his work on the " Divine Right 
of Infant Baptism;" conscientiously charged the Bap- 
tists, with — " Setting up an Altar against the Lord's 
Altar; — and of committing the sin of Jeroboam, who 
made priests of the lowest of the people." Mr. Mather 
did not inform the world, which — was the "Lord's 
Altar " — whether it were the General Court; or the 
Cambridge Platform — or the Half-way-Covenant — or 
a New England Synod — or Roger Williams' — " pre- 
tended authority." 

Be that as it may ; In March, 1682, the Messengers 
of the Mass. Bay Colony, were conscientiously instructed 
to inform Charles II. that — "As for the Anabaptists, 
they are now subject to no other penal statutes than 
those of the Congregational way." Thus in 52 years 
after the Puritans obtained their Charter of Chas. ist, 
which was silent on the subject of religion — they had 
conscientiously set up their Theocratic system, contrary 
to the wishes of the King — for this and no other mis- 
uses of that instrument, it was conscientiously reassumed 
by the King — Cromwell had overruled (not Revoked) 
the sentence of Banishment against Roger Williams, by 
giving him Free Pass, in all the Colonics at all tijnes." 
Charles II. conscientiously restores the Charter of his 
father, still silent on the subject of religion — and by 
his royal decrees, dash — the whole Theocratic Jug- 



AND ROGER WILLIAMS, VINDICATED. 1 83 

gernaut ; consisting of " Cotton's Keyes ; " the " Cam- 
bridge Platform ; " " Half-way-Covenant ; " " New Eng- 
land Synods;" " Law of 1644 against Baptists ;" and 
" General Court ; " — " in pieces, like a potter's vessel." 
Amen. Selah. 

Chas. II. evidently considered it legitimate, for him 
to destroy the illegitimate system of persecution, the 
Puritans conscientiously fostered under the silence of 
his father's well-meant favor, to liberty in religion ; 
and thus brought Mass. Bay Colony back, to the inten- 
tion of his Father in giving the Charter. So perished 
Theocracy. 

SECTION 9. THE SIXTH AND LAST NEW ENGLAND 

SYNOD. 

To all extemporized, and temporizing devices of men, 
there is an end. With delight we hail the record, that 
the Sixth and Last, New England Eccl. Synod, was 
summoned to meet in Boston, May 12, 1680. For 50 
years the Puritans had maintained a conscientious un- 
flinching, restraint upon the sentiment of freedom of 
conscience, and worship ; as advocated by Roger Wil- 
liams. By this policy they had caused mortifying griefs 
to their own countrymen, and brethren in Christ ; in- 
flicted needless, painful, grievous, inconvenience to 
their neighbors ; conscientiously persisting in this way, 
not through blindness, or ignorance of a better way, as 
they were often warned. But to the praise of Divine 
Providence ; some of the Puritans lived to see, and 
yield to a better course ; and Roger Williams lived to 
see God's own "holy season," in which the inventions 
of men were cast down. Even Gov. John Winthrop, 



1 84 THE PILGRIMS, PURITAMS, 

who died on March 26, 1649; when solicited on his 
death-bed, by the conscientious Dudley, to sign a 
decree of banishment, refused ; saying — " / liave done 
too much of that already, iri my lifetime^ So also, with 
conscientious misgivings, the younger Winthrop signed 
the Law — ^^ As a qiiere not as an act, I sign." So in 
this last Synod, the usually conscientious — became 
more so ! ! 

The purpose of this assembly being called, was to 
form, " A Confession of Faith." Evidently the times 
would no longer accept " Cotton's Keyes ; " nor the 
decrees of previous Synods. If the Puritans them- 
selves, had not outgrown their own " unseparated " 
conscientiousness ; public opinion, had pushed them 
out into more light, and an open field ; where their old, 
one-sided breastwork, would no longer cover them from 
the enemy's fire in the rear. Among the missiles most 
effective, and not to be withstood, were the annihilating 
orders of King Charles. 

Of the Thirty-Two Chapters ; into which the Con- 
tents of this Confession of Faith was divided, the 
most noticeable for our present purpose, is that, upon 
Libei'ty of Conscience. 

Chapter XXIV. Section 3. " They who upon pre- 
tence of Christian Liberty, shall oppose any lawful 
power, or the lawful exercise of it, resist the ordi- 
nance of God ; and for their publishing of such opin- 
ions, or maintaining of such practices, as are contrary 
to the light of nature, or to the known principles of 
Christianity ; whether concerning faith, worship, or 
conversation, or the power of godliness, or such erro- 
neous opinions or practices, as either in their own 



AND ROGER WILLIAMS, VINDICATED. 185 

nature, or in the manner of publishing or maintaining 
them, are destructive to the external peace and order 
which Christ hath established in the Church ; they may 
lawfully be called to account and proceeded against by 
the censures of the Church ; and by the power of the 
Civil Magistrate. Yet in such differences about the 
doctrines of the Gospel, or ways of the worship of God, 
as may befal men, exercising a good conscience, man- 
ifesting it in their conversation, and holding the founda- 
tion, and|duly observing the rules of peace and order: 
— there is no warrant for the Magistrate, to abridge 
them of their Liberty." 

Many thanks to God, and his blessed Martyrs : 
Roger Williams, and others; that "ye Puritans;" 
have at last, come to acknowledge the truth. The 
above " section 3," embraces as near as words can, the 
whole question, and substance of all Roger Williams 
contended for; [see his declaration in Chap. VIII. sec. 
4]. Had the Puritans been conscientious enough, 
to have avowed such sentiments at the time they 
Banished him, that obnoxious Sentence ; would never 
have left its very bad blot, on the pages of N. E. Eccl. 
History. In passing this decree ; the Synod cast a 
reflection upon the former " conscientiousness," of the 
General Court, against peaceable citizens ; as Roger Wil- 
liams ; Clarke; Holmes; Gould; and others; and by 
such retroaction, the Puritans themselves passed upon 
the Ecclesiastical polity of the Puritan Forefathers, of 
Massachusetts Bay — in 1680; a condemnation more 
anathematizing, than they had issued, in the Sentence 
of Banishment against Roger Williams ; or in the Law 
of 1644, against the Anabaptists. Truly the Puritan 



1 86 THE PILGRIMS, PURITANS, 

Synod of 1680, " yielded to Truth " — much to be pre- 
ferred, to that of the General Court of 1635 — to which 
Endicott gave way. 

SECTION 10. DEATH OF ROGER WILLIAMS. 

After an eventful, conspicuous, conscientious, godly, 
triumphant life, at the good old age of about fourscore 
years, Roger Williams, was gathered to the Fathers, 
in March or April 1683. A life, coming into notice 
more and more every year; a life, the study c^f which, 
is becoming a necessity, as a key to a correct under- 
standing of New England Eccl. History ; a life ; the 
study of which, must be commensurate with the glori- 
•ous career, which Civil and Religious Liberty; are to 
win for themselves, among the Nations of the Earth ; 
and in the Providence of God ; during Ages to come. 

His whole life was a series of triumphs. While a 
lad he won the admiration, affection, and aid of the 
fortune of " Sir Edward Coke, the greatest Master of 
English Law." He won golden laurels, at Cambridge, 
England's great University of Learning — he took an 
honored position, while only a youth, — among the 
Clergy of the Church of England. He fled precipi- 
tately from home, to save his life, and preserve his 
conscience ; from the tyranny of bishop Laud — he 
came safely to Boston, in 163 1, his arrival being reported 
by Gov. Winthrop, as that of " a godly minister : " an 
honor, even his enemies never denied him — he refused 
to compromise his conscience by preaching to a Church 
of Boston Puritans, while " unseparated," from the 
Civil State — he so influenced public opinion as to 
cause the General Court, for a time ; " to desist from 



AND ROGER WILLIAMS, VINDICATED. 1 8/ 

that proceeding " — he compelled the General Court, to 
name in their indictment, as a cause of his Banish- 
ment ; his denial of the rigJit of Magistrates to perseente 
for conscience sake — he is honored as the Founder 
of Rhode Island, on the axiom, that — " The sovereign 
power of all civil authority is in the people — he limited 
in his Charter of Government, the coercive power 
of Magistrates, * to civil things only ' — he secured in 
the charter of the Rhode Island Government, the recog- 
nition of perfect Religions Liberty, for all persons, 
whatsoever." 

Mr. Bancroft, in his History, writes of him — " It 
is wonderful, with what distinctness Roger Williams 
deduced his inferences, the readiness with which he 
accepted every fair inference from his doctrines, and 
the circumspection with which he repelled every unjust 
imputation. ... If Copernicus is held in perpetual 
reverence, because on his death-bed he published to the 
world that the sun is the centre of our system — If 
the name of Kepler is preserved in the annals of 
human excellence for his sagacity in detecting the laws 
of Planetary motions — If the genius of Newton has 
been almost adored for dissecting a ray of light and 
weighing the heavenly bodies in a balance — Let there 
be for the name of Roger Williams, at least some 
humble place among those who have advanced moral 
science, and made themselves the Benefactors of Man- 
kind." And may each of the defamers of his irre- 
proachable name ; " first cast out the beam that is in 
thine own eye." 

Besides the statue of Roger Williams ; a gift from 
the State of Rhode Island, which has been placed in 



1 88 THE PILGRIMS, PURITANS, 

the National Capitol at Washington ; District of Colum- 
bia — "Providence;" the city he founded, has added 
her appreciative testimonial to his ever-blessed memory, 
by accepting as a gift to the city ; from his Great- 
great-grand-daughter ; Miss Betsey Williams ; of icxd 
acres of land, once owned by Roger Williams, [a gift 
of love to him, from the Great Sachems Canonicus and 
Miantinomo] ; to be forever kept, and to be known as 
Roger Williams; Park. "The love she bore the 
city, her great ancestor founded, and her reverence for 
his memory prompted the bequest." She died Nov. 
27, 1 87 1. 

On Oct. 16, 1877, amid ceremonies elaborate and 
appropriate, a Statue of Roger Williams, a gift of the 
city of Providence, was unveiled, upon this Park. In 
the Oration delivered on the Occasion, the speaker 
said — " We bring to a close in these services, a long 
purposed, work. ... To the philanthropist whose 
abounding charity, recognized no distinction of race, 
or tongue, we erect this statue. . . . Here let it stand : 
. . . here let children as they turn from their play, gaze 
with reverence at him, who chose rather to taste perse- 
cution ' bitter as death to him ; ' than to act with a 
dojibting conscience." 

Nor have God ; and Posterity ; yet done honoring 
him ; because he honored Christ's injunction — " Ren- 
der therefore unto Caesar the things that are Caesar's ; 
and unto God the things that are God's." Nor is the 
measure of shame yet meted out to the book-writing 
defamers of Roger Williams. " He must increase, 
but they, must decrease." 



AND ROGER WILLIAMS, VINDICATED. 189 

SECTION II. — DOWNFALL OF THEOCRACY. 

The year of 1685, brought James II. to the throne 
of England. He being a devotee of popery, N E 
Theocracy found in him a formidable adversary In 
1686 he sent out Sir Edmund Andros, as Gov. General 
ot N. E. ; who at once demanded the surrender of the 
Charters of the Colonies. The General Court could 
not delay this time ; as they did when Chas. ist, sent for 
their Charter to be returned in Feb. 1633. Plymouth 
Colony, was absorbed into royalty also. Andros 
demanded the Charter of R. I. but as the document 
did not arrive, with conscientious promptness ; he pro- 
ceeded thither, and by formal proclamation, dissolved 
the Existing Government. That however did not 
annul their Charter; nor prevent the people of R I 
electmg officers under it as before. He did the same 
in Connecticut ; where their Charter was " hid in the 
oak," until another day. 

Thus James ist. gave the Patent, of Massachusetts 
i3ay Colony -Chas. ist, gave the Charter, in 16-^9 • 
and reassumed it in 1634. Under Cromwell, the Colony 
had no charter. Under Chas. II., after 26 years it 
was reissued. And now Under James II., after 26 
years more, it is again, " reassumed " -and not again 
reissued. So that between the Kings of England and 
the General Court ; the Massachusetts Bay Charter 
was pretty thoroughly abused ; and more so by the 
Court, than by the Kings. 

Upon his return to Boston, Andros caused the Eng- 
hsh Church Service to be celebrated, in the "Old 
South," Meeting House. In vain the building was 



190 THE PILGRIMS, PURITANS, 

claimed, as private property ; in vain the sexton re- 
fused to ring the bell. No tenderness, akin to that of 
20 years before, by King Chas.' Commissioners, was 
shown by Andros. The clergymen came forth, arrayed 
in the hated surplice, and the Puritan conscientious- 
ness suffered an insufferable unpleasantness. 

But why should they .'' When they left home, they 
declared themselves — "Brethren in and of the church 
of England." When Roger Williams found them they 
were still, " unseparated," from that church — and 
never did, formally, " separate " from it. Why be 
shocked at a visit from their " Mother " ? Possibly 
they would have been less shocked ; if Gov. Andros, 
had "nailed-up the doors, of their Meeting House"! 
Or, had he banished them, as they did Roger Williams, 
beyond " ye lymmitts." Or, hung them, as per Mary 
Dyer ! 

Oh Theocracy ! Oh Prelacy ! ! Oh Popery ! ! ! 

King James', Declaration of Indulgence was pro- 
claimed Jan. 1687; whereby Toleration, to Quakers; 
Baptists ; and Episcopalians ; was guaranteed in Massa- 
chusetts Bay — notwithstanding the conscientiousness 
of the General Court. Thus in about the same time, 
that Toleration was secured for Dissenters in Eng., 
(1688) ; after the return of John Smyth and his Church 
from Holland ; the same boon was granted to New 
England a few years only, after the death of Roger 
Williams ; in whom Elder Brewster tho't he saw a 
tendency, like Mr. Smyth. Both, tended towards 
Religious Liberty. 

Soon after the King's Indulgence, the foundation of 
an Episcopal house of worship was laid, and the leaders 



AND ROGER WILLIAMS, VINDICATED. 1 91 

of the conscientious Theocracy, were asked for contri- 
butions, to help build it. Thus the system of religious 
intolerance in the Bay, providentially received its death- 
blow, from a papal devotee ; who favored liberty for the 
church of England, to answer his own ends. Better 
for the Puritans, that they had listened to Roger 
Williams, in the first place, and saved themselves the 
trouble, of rearing their Platform — and the mortifica- 
tion of having it thrown down before their eyes. 

But for the many other, "unsettled judgments," of 
the Puritans ; we should wonder that Messrs. Increase 
Mather ; Cooke ; and Oakes ; were sent from the 
Elders of the Bay ; conscientiously to present a letter 
of congratulation, to King James for his " Declaration 
of Indulgence." It must have been done with an 
"obsequious eye." For by this "Declaration," the 
King put under his heel, so much of the Puritan 
Ecclesiastical policy, as they had interpolated into their 
system, under the silence on religion, in the Charter of 
Chas. ist. He undid, as far as possible, what the 
Puritans had no right, to do, in his opinion. 

Mr. Mather and the others found themselves in a 
strange quandary ; for while they were abroad, James 
II. was obliged to abdicate, after the "Battle of the 
Boyne ; " in favor of William III., Prince of Orange 
[great-grandson of William the Silent, Prince of 
Orange ; of Holland] ; and Mary ; [daughter of James 
II. ;] who were called to the British throne. Mather 
was obliged to adapt himself to the new order of 
things. 

Finding that the old Charter, reassumed by Chas. ist. ; 
and was reissued by Chas. II. ; and again reassumed 



192 THE PILGRIMS, PURITANS, 

by James II. ; was to be supplemented, by a new one ; 
Mr. Mather conscientiously " bent to circumstances;" 
and like Gov. Endicott, when likely to be jailed ; and 
"yielded to truth." For this respect for Authority (.-'), 
he was rewarded, by having left to him, the nomination 
of officers, to be appointed by the Crown ; under the 
new Charter. Thus complimented, he took wise care, 
conscientiously to name for the new Colonial Council ; 
"persons favorable to the interests of the Puritan 
churches." 

Yet ; notwithstanding Mr. Mather's theocratic prin- 
ciples ; and tho' he bent to circumstances ; and tried 
conscientiously to make the best of all ; he was ex- 
posed ; as were so many agents before him ; to impu- 
tations from the sterner theocrats, from which he never 
was relieved ; — "of having sacrificed and betrayed the 
rights of his constituents." If among those lost rights, 
were those of " nailing-up Meeting-House doors " — of 
" boring Quakers' tongues with red-hot irons ; " etc., 
etc. ; Posterity will not pronounce a very harsh judg- 
ment, against Mr. Mather, if he did betray, such rites, 
of his constituents. 

Early in 1692, Sir William Phipps arrived ; (nomi- 
nated by Mather,) with the New Charter ; embracing 
both Massachusetts Bay, and Plymouth Colonies, in one, 
under the name of Massachusetts. Its main provisions 
on the subject of Religious Liberty, were — "Tolera- 
tion to all religious sects, except papists." The church 
and State basis ; of church-membership, and ministers' 
certificates ; for citizenship and suffrage ; were swept 
away ; and those rightly conferred upon all inhabitants 
possessing a freehold of the annual value of 40 shillings ; 



AND ROGER WILLIAMS, VINDICATED. 1 93 

or personal property, to the amount of ^40." Thus 
the assumptions of the Puritans, in favor of Theocracy, 
on which their old Charter from Chas. 1st, was silent ; 
in the new one, are forestalled and prohibited, in favor 
of Toleration. 

The last " Bartholomew Massacre," of the Puritan 
Theocracy, was engineered by that conscientious 
Inquisitor, Cotton Mather ; the "Last of the Greeks;" 
during the Summer of 1692 ; and it is known as the 
episode of the " Salem Witchcraft." 

The ceremonies opened by the conscientious "scour- 
ging of an Indian servant girl ; by. Elder Parris ; until 
she confessed herself to be a witch." In June an old 
woman, poor and friendless, was tried and hanged forth- 
with. Five women, of " blameless lives," were con- 
victed by the Court ; and with five more victims after- 
wards condemned, were all hanged. Among those 
conscientiously hanged in August, was a Minister 
named Burroughs, who had denounced these barbarities. 
While on the scaffold, he made a speech, and repeated 
the Lord's Prayer so affectingly, as to draw tears from 
the eyes of the spectators. Mather, as Inquisitor 
General, rode among the crowd on horseback, and 
quieted them, by conscientiously quoting Scripture 
passages. An old man of 80 years, seeing that every 
trial ended in conviction, refused to plead his case, and 
was pressed to death. Twenty murders were thus 
committed before Mather was satisfied ; and then he 
conscientiously wrote a work, for the purpose of per- 
suading the General Court, to continue this Inquisition. 
But thanks to Divine Providence, it was abolished that 
same year. Yet Mather conscientiously justified him- 



194 THE PILGRIMS, PURITANS, 

self, in his own eyes, to the last. Was the opinion of 
Warwick people far wrong ? Williams " filled Salem 
with Anabaptism " — Mather didn't better it, much, 

SECTION 12. — THE NEW CHARTER. 

The year 1692, is made very memorable, by the 
Union of Plymouth, and Mass. Bay, colonies, under a 
new Charter. The impulse given the Reformation 
under Cromwell ; the Toleration of Dissenters in Eng- 
land, secured, upon the accession of Wm. III., and 
Mary, in 1688 ; raised a wave of Reform, that rolled 
over New England, and swept into the bottomless pit, 
the last remains of the "serpent that crawled into the 
Elders' seat." 

At the first meeting of the General Court, after the 
Union of the two Colonics under the New Charter — 
the following sentiments on the subject of " Liberty of 
Conscience," are found in the sermon delivered on the 
occasion — in part, as follows : — 

"Things will go well, when Magistrates are great 
promoters of the things that good is, and of what the 
Lord requireth of them. I do not mean that it would 
be well for the civil Magistrate, with a civil penalty, to 
compel men to this or that way of worship, which they 
are conscientiously indisposed unto. He is most prop- 
erly the officer of humane society, and a Christian, by 
Non-conformity to this or that imposed way of worship, 
and does not break the terms on which he is to enjoy 
the benefits of humane society. 

" A man has a right unto his life; his estate; his 
liberty ; and his family ; altho' he should not come up 
unto these and those blessed institutions of our Lord. 



AND ROGER WILLIAMS, VINDICATED. 1 95 

When a man sins in his political capacity, let political 
societies animadvert upon him ; but when he sins only 
in a religious capacity, societies more purely religious, 
are the fittest then to deal with him. ... It may be 
feared that things will not go well, when heresies are 
not exterminated ; but I pray. . . when did fines or 
gaols ever signifie anything for the cure of heretics.-' 

"The primitive church for the first 300 years of 
Christianity ... by sound preaching ; by discipline ; 
by catechising ; and by disputation ; turned to flight 
the armies of the aliens. Afterwards indeed, the 
Emperors were engaged unto severities upon the 
heretics of those days ; but what got they by it .-' 
When a wicked Manichee, a sort of Quaker, was put to 
death, it was a most wretched example, and it made 
the heresie spread the more. Such persecutions do 
but give a principle, which would be most fatal to the 
Church of God ; yea, they do but afford a root for 
Cain's club to grow upon. These violences may bring 
the erroneous to be hypocrites, but they will never make 
them to be believers ; no, they naturally prejudice 
men's minds against the cause, which is therein pre- 
tended for, as being a weak, a wrong, an evil cause. 

" Wherefore that things may go well, I would 
willingly put in a barr against the persecution of any, 
that may conscientiously dissent from our way. Possibly 
the zeal in some famous and worthy disciples of our 
Lord, among ourselves, have been reported and reck- 
oned, as having once had a little too much fire on this 
account ; but the churches of God abroad, counted that 
things did not go well among us, until they judged us 
more fully come up unto the Apostolic rule, ' to leave 



196 THE PILGRIMS, PURITANS, 

the otherwise minded to God.' Nor would I desire 
myself to suffer persecution upon a clearer cause, than 
that of testifying against persecution of other chris- 
tians, that are not of my opinion. I am sure that 
things will not go well, as long as we incur the fulfil- 
ment of that awful word ; ' If ye bite and devour one 
another take heed lest ye be consumed one of another.' 

" Moreover it belongs unto Magistrates, to punish all 
the vices which disturb the good order and repose of 
human society ; and hence also liberty of conscience is 
not to be admitted as a cloak for liberty of profaneness. 

"To live without any Worship of God, or to blas- 
pheme and revile his blessed name, is to be chastized 
as abominably criminal ; for there can be no pretense 
of conscience thereto. Things will go well, when we go 
thus, and when there is an accomplishment of that 
word, in Romans 13 : 3. 'For rulers are not a terror 
to good works, but to the evil.'" 

Had the Puritans conscientiously embraced such 
sentiments as the above, in 1635, when they were urged 
upon their attention by Roger Williams ; they would 
have left a fairer record, and secured a juster claim to 
grateful remembrance by Posterity. But if those who 
" live without any worship of God — and blaspheme 
and revile;" are to be chastised at the "Whipping- 
post," by Magistrates; will it not "make tJieni hypo- 
crites, and not believers .-' " 

SECTION 13. — THE LAST GUN. 

Seeing the end, not afar off, the Puritans conscien- 
tiously did their best for their last. At the Second 
Session of the New General Court, Oct. 1693, they 



AND ROGER WILLIAMS, VINDICATED. 1 97 

passed Acts, obliging every town, to support a minister 
of the " Standing Order." All the people of the town, 
even those belonging to other societies ; were to be 
"taxed, for his support." The right of calling the 
minister, was with the particular church — but the 
fitness of such call, must be left to the decision of a 
Council of neighboring Churches ; yet he could not be 
settled, so as to make the town liable for his support, 
without the concurrence, of a majority of the legal 
voters. So settled, the Minister held a life-tenure of 
office, from which he could not be removed except for 
cause. 

Great advance had been made toward Roger Williams' 
views of Religious Liberty. These last Acts, for 
saddling posterity with a cast-iron-system, served well 
for "bones-of-contentions," for too many years. Thus 
were the sandy foundations of the New England The- 
ocracy, gradually and surely undermined : "and it fell." 



198 THE PILGRIMS, PURITANS, 



CHAPTER X. 

TRIUMPH OF RELIGIOUS LIBERTY. 

" From Chief to Chief the Calumet they past ; 

Sate in solemn silence, the Council, bound ; 
Each thrice inhaled, thrice forth the vapors cast ; 

First, to the Power, that bids the Thunder sound — 
Then to the gods, that ride the angry blast — 

Then to the fiends, that dwell beneath the ground : 
These made propitious, they the hatchet gave — 
The bloody hatchet — to a peaceful grave." 

DURFEE. 

SECTION I. — THE PURITANS ADVOCATE TOLERATION. 

It required but a few years ; after the adoption of 
the New Charter of Mas.sachusetts ; which was brought 
about by the leavening influence of Roger Williams' 
doctrines, of Liberty of Conscience ; and the demolish- 
ing blows, of Kings, Chas. and James, against Theoc- 
racy — conscientiously to turn public opinion into new 
moulds of thought. It would seem, out of place, for 
the Kings of England to use the civil power, in over- 
turning the Ecclesiastical System, of the P\iritans ; but 
as the Puritans took a liberty, which the Charter of 
Chas. 1st, did not give them, to set up a coercion ; 
even against the King's Church ; as well as others ; his 
successors deemed it their prerogative, to disfellow- 
ship what was done in the King's name, without the 
King's consent. So while one Church and State, was 



AND ROGER WILLIAMS, VINDICATED. 1 99 

demolishing ; another Church and State ; Toleration, 
went marching on to victory. 

"Then silence reigned again — but still they stared — "> 

Some clasped their knives — some their arrows drew; 

Then from his seat, his form our Founder reared, 
Beneath him rocking, rolled the frail canoe ; 

His hand he raised, and manly forehead bared, ' 
And straight their former Friend the Sachems knew ; 

Netop, What cheer ! broke on the listening air ; 

What cheer ! What cheer ! was echoed here and there." 

DURFEE. 

The First Baptist Church of Boston, had in the days 
and persons of Thomas Gould, and others, suffered 
much from the obstructions of the General Court ; but 
in the settlement of Mr. Elisha Callander, in 171 8, as 
Pastor of this Church, both the Mathers, Increase ; and 
Cotton ; ASSISTED at his ordination. At the ordi- 
nation of Roger Williams ; in Salem ; 83 years before, 
not one of the Elders of the Bay was there ; yea more 
the General Court, had interdicted his ordination, and 
when it was done, the act was conscientiously held up 
as a "great contempt of Authority." But those dread- 
ful years had taught the successors of the Old Puri- 
tans, a lesson of wisdom — the same lesson, taught 
their fathers. 

Even the Sermon, at Mr. Callander's ordination, was 
preached by Cotton Mather : the Chaplain at the 
Salem witch-hanging. The title of this sermon was — 
"Good Men United." Text Gen. 49: 7. "Cursed be 
the anger, for it is fierce ; and the wrath, for it is 
cruel ; " , . . Good for nothing, but only to make divis- 
ions in Jacob, and dissensions in Israel. " New Eng- 
land also, in some former times, has done something of 



200 THE riLGRIMS, PURITANS, 

this aspect, which would not now be so well approved 
of ; in which, if the Brethren in whose house we are 
now convened, met with anything too unbrotherly, they 
now with satisfaction, hear us expressing our dislike of 
every thing which looked like persecution in the days 
that have passed over us." 

Cotton Mather wishes Posterity to understand, that 
he saw, " cursed bloody stains, in John Cotton's Bloody 
Tenet, washed white" — "cursed be the anger of the 
General Court who passed the sentence of Banishment 
against Roger Williams, approved by all the ministers 
of the Bay; save one''' (who was ashamed of it) — 
" cursed be the anger of John Wilson, who struck 
Obadiah Holmes before the judgment seat, and said — 
' the curse of God, or Jesus go with thee ' " — " cursed 
be the anger of the General Court, who nailed-up the 
Meeting House, of the Brethren, where we are now 
convened " — In short, he would have Posterity under- 
stand him to say — " cursed be Theocracy, it is good 
for nothing, but only to make divisions in Jacob, 
and dissensions in Israel." And Posterity says — 
Amen. 

In review then of all this ; and of Gov. John Win- 
throp's refusal ; to sign any more sentences of Banish- 
ment — John Winthrop, Jr.'s " signing not as an act, but 
as a quere " — in view of Roger Williams' success, and 
renown among Posterity — well may we thank God, for 
Religious Liberty ! 

" Mooshausick, quick with future glories, hears, 
Rolls up a brighter wave, and downward pours, 
To Narragansett's Bay the shout he rears. 
The Bay resounds it to echoing shores; 



AND ROGER WILLIAMS, VINDICATED. 201 

Coweset's wilds repeat the rejoicing clieers, 

Pocasset answers from her mountain bowers; 
Wild o'er the joyous isles the rapture roves, 
And fair Aquidnay smiles, and waves her blooming groves." 

DURFEE. 

Thus, by 1720, inside of 100 years from the Landing 
of the Pilgrims — the Puritans had tried their question- 
able measures, in the service of their Church and State 
policy; and with the Policy — of the "Magistrates and 
Elders ; " sunk into Oblivion. This done — even Cotton 
Mather, boasted of the harmony in which various 
religious sects lived together in Boston : and stigma- 
tized religious persecution, as an " Obsolete Blunder." 

SECTION 2. SYNODS DECLARED ILLEGAL. 

The Ministers of the " Standing Order," organized a 
meeting, which bro't them together informally, once 
a year in Boston ; but without any special end in view, 
and having no Ecclesiastical authority. This however 
did not prove to be very interesting ; especially as they 
remembered the days, when the Elders of the Churches, 
enjoyed the special privilege, of acting as advisers of 
the General Court on all important occasions, in 
matters of Church ; and State. 

Weary of this "marching up the hill, and marching 
down again," they petitioned the General Court in 
1725, to issue a call for a Synod ; after the example of 
former times. Their request was referred to the 
English Lawyers, and after due consideration, they 
gave it as their opinion, that — " the holding of any such 
Synod would be illegal, without the express sanction of 
the King." 

This decision -was evidently, based upon the fact that, 



202 THE PILGRIMS, PURITANS, 

no provision of the kind, was made in the Charter — 
and the common rule prevailed, that " all rights not 
mentioned, are reserved until granted." If therefore 
this decision were correct, all previous Synods, were 
also illegal ; as the former Charter from Chas. 1st, was 
silent, on the subject of Religion. It follows also, that 
the calling, of previous Synods, by the General Court 
was likewise, illegal. Hence the whole Code of 
Theocratic Ecclesiasticalities; "Cambridge-Platform," 
" Half-way-Covenant ; " " Public taxes for support of 
Religion," — were all illegal ! So also was the Banish- 
ment of Roger Williams — illegal. 

Thus the friends of Religious Liberty were helped, 
to triumph over the Theocracy, by having brought to 
their aid, unsolicited, the strong arm of the British 
King. This turn, of Power, against Power, was a just 
recompense upon the Puritans, for their conscientious 
assumption of civil coercion, over Roger Williams, and 
the Church of Salem ; and for other interferings of the 
Court, against religion. And it was especially appro- 
priate, and justly fitting, that the check on the Puritans 
should come from the king, inasmuch as their assump- 
tions under the Charter, were in the name of the king, 
when he had not given them his name, for any such 
use. Similar aid was given Wickliffe in England, by 
the Duke of Lancaster, against those who opposed 
reform, in the king's name. Luther, was also helped, 
by Frederick the Wise, against those who opposed him, 
in the name of the Empire. , William Prince of Orange, 
interposed his Princely Power, to stay the progress of 
the Inquisition in the Netherlands. Thus persecution 
in the Old World, and the New, w^as carried on in the 



AND ROGER WILLIAMS, VIXDICATED. 203 

King's name — and declared illegal, and repelled, in 
the name of the King. And by Conscientious Puritans 

— finally interdicted as a "cursed, obsolete blun- 
der"! ! 

section 3. — the ecclesiastical taxes remitted. 

Limb by limb, of the Theocratic " Upas Tree," was 
taken, until root and branch, were annihilated. In 
1727, the Episcopalians succeeded in getting the minis- 
terial taxes assessed upon them, for the support of the 
Puritan Elders ; turned over to them for the salaries of 
their own clergy. In 1728, the same justice, respect- 
ing ministerial taxes, was extended to Baptists, and 
Quakers. In 1729, Connecticut, and New Haven fol- 
lowed the same good example. 

Thus the Four United Colonies, that would not admit 
Rhode Island to their Union, because " they followed 
Roger Williams in a different way from the rest of us, 
in matters of religion" — are brought around in the 
Providence of God, to do as they did ; in R. I. So in 
the short space of 100 years ; the Theocracy of the 
Puritans, had used up their conscientious blandish- 
ments, of Fines ; Prisons ; Whipping-posts ; Banish- 
ments ; Platforms ; Covenants ; Synods ; and Taxes " 

— and come to see the meaning, of Roger Williams' 
reply, to the call of the " unseparated. First church of 
Boston." In the same ratio as Theocracy died out by 
inches, and decreased ; Religious Liberty increased. 

Great variety existed in the several Colonies, as to 
the laws and regulations, on " religious concernments ; " 
yet the main features were the same. Certain parties 
there were in each Colony, conscientiously clinging to 



204 ^•^^-^' PILGRIMS, PURITANS, 

the monopoly of State support of the churches ; and 
others as strenuously opposed, to all State support what- 
ever. The current of public opinion ; was in the direc- 
tion, of the sentiment that made Separatists, of the 
Pilgrims, and brought them to Plymouth ; on towards, 
the once, " erroneous and very dangerous doctrine," 
that settled Roger Williams, in Providence ; on towards, 
the doctrine that reduced persecution for conscience' 
sake, to an " Obsolete blunder ; " on towards, the doc- 
trine, that has given " Religious Liberty" to the United 
States ; and which is, the Doctrine, " predestinated," 
to give Freedom of Conscience, to the Whole World 
— and to lay all State and church establishments ex- 
ceedingly low in the dust ; yea to be " cast out and 
trodden under foot of men." Thus the " breath of the 
Lord Jesus, cast down," the Theocracy. 

section 4. — THE " HOLLIS " MINISTERIAL FUND. 

Harvard College, which was conscientiously founded 
in 1638, for the purpose of higher education of youth, 
had already become famous. The " Hollis P\ind," came 
from a family of that name in England. Thomas Hol- 
lis ; was born in 1634, the year before the Banishment 
of Roger Williams ; and 4 years before Harvard College 
was founded ; he died in 171 8, the year of the Ordina- 
tion of Mr. Elisha Callander. His Son, Thomas Hol- 
lis 1st, died in 1731 : {the year before the birth of 
Washington). Another Son, Nathaniel, died in 1738. 
Another Son, John, was partner with his brother, Thos. 
1st. Thomas 3d, Son of Nathaniel, died in 1735. 

Thomas Hollis ist, was so called, because of his 
munificent donations to Harvard College ; he was a 



AA'D ROGER WILLIAMS, VINDICATED. 205 

wealthy merchant of London, and a Baptist. The oc- 
casion of his conscientious interest in Harvard College, 
was, that of the participation of Cotton Mather, and 
other Puritan ministers, in the Ordination of Mr. Elisha 
Callander, May 21, 1718 ; as pastor of the First Baptist 
Church, Boston. Altho' Liberty of Worship had been 
secured as early as 1680, in Massachusetts Bay, yet this 
Ordination service, "was so happy a demonstration," 
of the change in the conscientious opinions of the Puri- 
tans, concerning their Baptist brethren ; that Mr. Mol- 
lis, conscientiously felt it to be his special privilege, to 
commemorate the event, by a special Thank-Offering 
TO God. This he did, by " placing in the hands of the 
Corporation of Harvard College, in Trust, a munificent 
sum of money, as a Fund ; the interest only of which, 
was to be conscientiously used perpetually, and pri- 
marily, for the Education of young men for the Baptist 
Ministry." 

His plan for carrying out this purpose, was ; that, 
"The interest of his Fund should be conscientiously 
used for the salaries of two Professors — one of Divin- 
ity ; and one of Mathematics, and Experimental Phil- 
osophy ; and Ten Scholarships, for the education of 
pious young men of the Baptist persuasion." Besides 
this Fund, he sent from England, as a gift to Harvard ; 
a Philosophical Apparatus, which cost ^150; and 1,000 
vols, to its Library. 

Thomas Hollis 3d, was born in 1720. His donations 
to Harvard College, during his lifetime, exceeded 
^1,400, Sterling; ;^7,ooo. He died, in 1774. Timothy 
Hollis, gave ^20, ^100, to the Library. He died in 
1 791. Thomas Brand Hollis, the last of these Bene- 
factors, was born in 17 19. He died in 1804. 



2o6 THE PILGRIMS, PURITANS, 

The entire Gifts of this Family, as a conscientious 
Thank Offering for " Good Men United," may be safely 
estimated at not less than ^10,000 Sterling. Of this 
sum as much as ^"8,000= $40,000 ; have been on inter- 
est, at least 100 years ; and some of it, 150 years. So 
that, the amount of the " Hollis Fund;" is large. 
Has it been conscientiously applied according to the 
purpose of the Donors.'' If therefore legitimately en- 
titled to interest it cannot be less than from $500,000, 
to $1,000,000 — and now in the hands of the Corpora- 
tion of Harvard College ; " for the education of pious 
Young Men of the Baptist persuasion." 

Surely an offering so munificent in amount ; consci- 
entiously, and piously given, as an offering of gratitude 
to God, for the triumph of Religious Liberty, over Irre- 
ligious Bigotry, and intolerance ; specifically set apart 
to the sole, exclusive, and noble purpose, of educating 
living agents, for preaching the glorious Gospel of the 
Lord Jesus Christ, for all time — all these considera- 
tions carry with them a weight of sacred responsibility ; 
which ought to keep this Fund, devoted to the purpose, 
for which it was laid upon God's Altar — yea very con- 
scientiously ! 

Of this noble benefaction, known as the "Hollis 
Fund, of Harvard College " — it is recorded, that — 
"The disinterested spirit by which the charities 
OF THE Messrs. Hollis were prompted, constitutes 

ONE OF the most REMARKABLE INSTANCES OF CONTIN- 
UED Benevolence on record." 

Mr. Hollis, upon hearing of the earnest efforts, of 
the Philadelphia Baptist Association, and their early 
endeavors in 1722, to start the Rhode Island College — 



AND ROGER WILLIAMS, VINDICATED. Iq-j 

now Brown University — for the education of their 
rising ministry — corresponded with them on the sub- 
ject. As the result of this correspondence, he consci- 
entiously made known to them, what he had done, in 
providing for Professorships, and Scholarships, at Har- 
vard College ; and authorized them fully to avail them- 
selves of all the advantages his benefactions had se- 
cured at Harvard ; for the end they were so earnestly 
seeking. 

Are those Benefactions available at the present day 
— and are they being practically applied, to the particu- 
lar, and noble purposes had in view, by the conscien- 
tious and generous Founders } Can any good excuse be 
found, why Posterity should not be able promptly, and 
conscientiously, to answer these questions } Can we 
prove ourselves worthy, of the confidence reposed in 
us by the Messrs. Hollis — can we repel the accusation 
of being delinquents, and Defaulters, at the Bar of 
Public Opinion — Can we confidently expect of our 
Divine Master, His approval ; which is to be given to 
such only as deserve it, — " Well done Good and 
Faithful Servants ; " unless we can say, " The 
Hollis Fund, of Harvard College \s faithfully kept 
and applied ? " 

section 5.— religious and civil liberty related. 
Just about 100 years after the subject of Soul Lib- 
erty began to be agitated in the American Colonies ; 
the questions of Civil Liberty began to attract and 
absorb public attention. The providence of God was 
such, that the School of Christ in Soul Freedom, pre- 
pared the way for desiring, defining, and securing, Civil 
Rights. 



208 THE PILGRIMS, PURITANS, 

So well had the Subject of Liberty of Conscience 
become understood, before the struggle for American 
Independence came on ; that it called for very little 
attention, until after the Revolutionary War. But in 
the " Ordinance of 1787," before the Constitution was 
adopted ; and before Washington, was President ; it 
was conscientiously provided and stipulated, in — Arti- 
cle I. " No person demeaning himself in a peaceable, 
and orderly manner, shall ever be molested on account 
of his mode of Worship, or religious sentiments in the 
Territory." 

In August 1789, a Committee presented an address 
to President Washington, wherein they conscientiously 
expressed their high regard for his person, and appreci- 
ation of his eminent services — " but a fear, that our 
Religious Rights, were not well secured in our New 
Constitution of Government." Washington conscien- 
tiously replied — "That the religious Society, of which 
they were members, had conscientiously been thro'- 
out America, uniformly the persevering promoters of 
the glorious Revolution — and assured them of his 
readiness to use his influence to make those rights 
indisputable." Accordingly in the following month, 
Sept. 1789, the First Clause, of the First Amendment, 
to the Constitution, was conscientiously passed ; declar- 
ing, that — " Congress shall make no law respecting any 
Establishment of Religion, or prohibiting the Free 
Exercise, thereof." 

The above conscientious opinion of Washington, 
upon the Baptists, differs very materially from the 
conscientious opinion of the Puritans, in their Law 
against them passed in 1644. 



AND ROGER WILLIAMS, VINDICATED. 209 

SECTION 6. — THE END OF THEOCRACY, 

The foregoing End of Theocracy, suggests the like 
event, in the Reformation, known as the " Peace of 
Religion " — Concluded between the Protestant and 
Catholic Powers, Sept. 25, 1555. This grand end for 
which Martin Luther earnestly toiled ; was not 
achieved until 9 years after his death. William 
Prince of Orange, achieved the like result for his 
country, — Holland in 1582; two years before his 
death. John Smyth and his compeers secured Tolera 
tion for England in 1688. Roger Williams, lived to 
see the day, when — " As for the Anabaptists, they are 
now subject to no other poenal statutes than those of 
the Theocratic way " — in 1682; one year before his 
death. 

Thus from Sept. 1555, to the Amendment, to the 
Constitution under Washington, Sept. 1789 ; Religious 
Liberty conscientiously went marching on to Victory — 
"St. Bartholomew Massacre," in Aug. 1572; the 
Assassination of Prince of Orange, in July 1584 — 
the rigors of the British Star Chamber, from 1550-1650 
— and the Banishment of Roger Williams, by the Mas- 
sachusetts Bay Theocracy — all to the contrary not- 
withstanding! 

But the last lingering roots of the old Theocracy, 
were not all conscientiously plucked up, until 200 
years, after the time the General Court, interdicted the 
Ordination of Roger Williams ; over the church in 
Salem, This conscientious uprooting was finally done 
in 1834, when the Amendment to the 3d Article of the 
Massachusetts Bill of Rights ; put an end, to that 
"Obsolete Blunder," 



2IO THE PILGRIMS, rURITANS, 

All lovers of the truth who live in this 19th century, 
may look forward with confident expectation to the 
times when Religious Liberty shall conscientiously 
become the Fundamental Ecclesiastical Law of all 
Christendom — and that wherever the Gospel of Christ 
is preached in all the world ; men may learn to " Ren- 
der unto Caesar the things that are Caesar's ; and to 
God the things that are God's." 

SECTION 7. JUSTICE TO ROGER WILLIAMS, YET TO 

BE DONE. 

Unjust as that Sentence of Banishment against 
Roger Williams now seems, still it remains, Unre- 
voked ; just as it fell from the lips of the Court. Not- 
withstanding Gov. Winthrop, expressed his conviction, 
that it ought to be revoked, still it remains. Great as 
are the advantages Posterity has reaped from his vindi- 
cation of Soul Freedom, still that Sentence remains. 
Even so recently as 1870, Hon. R. C. Winthrop ; said, 
in his Address at the 250th Anniversary of the " Land- 
ing of the Pilgrims " — "I palliate not a particle of the 
persecution he [Roger Williams] suffered, from whom- 
ever it came." The Great Protector — Cromwell, muz- 
zled it — yet it remains. 

But nothing had been done to this end, until 1875, 
when a Petition from Citizens in the Town of Stur- 
bridge Massachusetts, was presented to the Legislature ; 
Asking that — " The Sentence of Banishment passed 
in 1635, by the General Court of Massachusetts Bay, 
against Roger Williams, be revoked; as an Act of 
Historical Justice." It was not acted upon until 1876, 
Jan. 19; when the Judiciary Committee conscientiously 



AND ROGER WILLIAMS, VINDICATED. 211 

reported, that — " The Petitioners have leave to with- 
draw." Thus, the Massachusetts Legislature of that 
year conscientiously sustained the unglorified edict of 
the Court, of 241 years before; and this, in the light 
of the Civilization of the 19th Century ! 

Whether this act of justice be presently done, or be 
long postponed ; it will not prevent the spreading forth 
of the Doctrine of Soul Liberty — as defended by 
Roger Williams — nor will it prevent the erection of 
Statues to his memory; nor check the fllow of blessings 
upon his name ; as they conscientiously fall from the 
lips of the Myriads of Posterity. 

Nor will his memory suffer disgrace ; from some still- 
born efforts, at his " inculpation ; " and the justification 
of the wrong-doings of the Puritans ; by modern apolo- 
gists, — especially, if they are read in the light of 
Historical Truth ; and the rebukes of the Winthrops ; 
and Washington ; shining upon their unfounded, " per- 
sistent reiterations." The fame of Roger Williams' 
great name, will increase, while that of his vilifiers will 
decrease. 

SECTION 8. — THE TRUE SUCCESSION. 

Theocracy is no more — has no succession — nor 
Successors. The true church is that whole family of 
the Faithful, who accept only Christ, as Master, and 
"all ye are Brethren." The interests of that church 
are best served, by a conscientious total " Separation " 
from the State ; in polity ; and support. The Spiritual 
interests of this Household of Faith, are best con- 
served by the grouping together, as circumstances 
require, into small independent bodies, or " Churches," 



212 THE PILGRIMS, PURITANS. 

according to the New Testament plan ; all under Law 
to Christ ; but no one or more, of said Churches, having 
any prerogative, over any one or more, of the others ; 
beyond what good mutual conscientious Christian fel- 
lowship may suggest for the best good of all. 

Towards the attainment of this end, the Gospel of 
Christ acts as leaven hid in the meal ; nor is this end to 
be sought by the cry ; — " Lo here or lo there " in some 
great Ecclesiasticism ; but, "the Kingdom is within 
you." 

The Pilgrim Fathers of New England, more nearly, 
than any other class of the early Colonists, represented 
the germ, and scope, of the Gospel plan ; and has grad- 
ually gained its present great and growing ascendency 
over the conscience, judgment, and public opinion, of 
American Christians : while the muddled system of the 
Puritans fell into the pit of their own contempt ; and 
was by themselves pronounced, and abandoned, as an 
" Obsolete Blunder." 

Cheerfully thetefore do we ascribe to God's grace ; 
that thro' the faith of His honored servants ; Roger 
Williams — being one of them ; he has begotten in the 
minds of Posterity, a just respect for Christ's injunc- 
tion — "Render therefore unto Caesar the things that 
are Caesar's — and to God the things that are God's." 
And now that it has become the conscientious Funda- 
mental Ecclesiastical Law, of the United States of 
America ; may it " cover the Earth as the waters cover 
the Sea." 



PART SECOND. 

REASONS WHY THE SENTENCE OF BANISH- 
MENT PASSED AGAINST ROGER WILIIAMS 
SHOULD BE REVOKED. 

Posterity are requested to note — that in matters 
between Roger Williams, and the Puritans, we have 
preferred another, than the usual course of Histories, 
on this Subject ; by not giving a cumbersome account 
of all that was done in Massachusetts Bay — in Church, 
and State ; and on all occasions ; ordinary, and extra- 
ordinary, Commingled. 

Our aim is to disentangle such matters as expressly 
pertain, to the issue — between Roger Williams, and the 
Puritans — on the vital question of Religious Liberty ; 

— so that his case, may not be confusedly confounded, 
with all the nondescripts of New England wilderness 
life, as tho' he, were one of them. 

In Part First — of this writing, we have collected and 
adjusted certain plain authenticated facts — which are 
reliable, and without contradiction ; and are open to 
the inspection of all Students of the times, about 
the struggle between the Puritans and Roger Williams 

— upon the vital question of Religious Liberty. What- 
ever future historians may discover to give us more 
light, will be most acceptable. 

213 



214 ^-^^ PILGRIMS, PURITANS, 



CHAPTER I. 

JESUS CHRIST, AND HIS APOSTLES, TAUGHT THE 
DOCTRINE OF RELIGIOUS LIBERTY — WHICH ROGER 
WILLIAMS MAINTAINED — THEREFORE, THAT SEN- 
TENCE OF BANISHMENT PASSED AGAINST HIM 
OUGHT TO BE REVOKED. 

I. — Christ's fundamental instructions on the sub- 
ject OF separation of church and state. 

"Then the Chief Priests and Scribes sent out unto 
Jesus, certain of the Pharisees, and Herodians, to catch 
Him in His words, and entangle Him in His Doctrine ; 
That they might deliver Him to the power and authority 
of the Governor. And they sent forth Spies, who 
should feign themselves just men — Saying — Master — 
we know that Thou art true — and teachest the way 
of God in Truth — For thou regardest not the person of 
men. Tell us therefore, what thinkest, Thou ; Is it 
Lawful to give tribute unto Cxsar, or no.-* Shall we 
give or shall we not give .-' 

" But Jesus perceived their Craftiness, and wickedness, 
and said ; Why tempt ye Me ; hypocrites : Show Me the 
tribute-money. And they brought unto Him a penny. 
And Jesus answering, said unto them, whose image 
and Superscription, hath it .'' They answered and said 
unto Him ; Caesar's. Then Jesus answering, said unto 
them ; Render therefore unto Caesar the things which 



AND ROGER WILLIAMS, VINDICATED. 21 5 

are Cesar's; and, unto God, the things which are 

God's." 

" And straightway in the morning the Chief Priests 
held a consultation with the Elders, and scribes, 
and the whole Council, and bound Jesus ; and the 
whole multitude of them arose and led Him away 
and delivered Him to Pontius Pilate, the Governor. 
And they began to accuse Him, saying — We found 
perverting the Nation, and forbidding to give tribute to 
C^sar ; saying — that He Himself, is Christ — a King. 
"Then Pilate entered into the Judgment-hall again 
and called Jesus. And when he was set down in the 
judgment-seat, his wife sent unto him, saying — have 
thou nothing to do with that just Man ; for I have suf- 
fered many things this day in a dream, because of Him. 
"And Jesus stood before the Governor, and the Gov- 
ernor asked Him, saying ; Art thou the King of the Jews t 
Jesus answered him ; Sayest thou this thing of thyself, 
or did others tell it thee, of Me.? Jesus answered — 
My Kingdom is not of this World ; if My Kingdom 
were of this World, then would My Servants fight; 
that I should not be delivered to the Jews : but now is 
My Kingdom not from hence. 

" Pilate saith unto them. Shall I crucify your King .? 
The chief priests answered — we have no King but 
Caesar. And Pilate wrote a Title and put it over His 
Head on the Cross — and it was written in letters of 
Greek, and Latin, and Hebrew. And the super- 
scription of His accusation was — This is Jesus of 
Nazareth, the King of the Jews." 

Here we have Christ's Doctrine, that He is Head of 
the Church — but not a temporal King — and yet we 



2l6 THE PILGRIMS, PURITANS, 

are to pay tribute to Caesar ; in civil things only. 
Hence Christ has not left in His place, any person or 
persons, as His Vicegerent on Earth — representing 
Him as Universal, Spiritual — and Temporal Prince. 

2. CHRIST IN HIS INSTRUCTION TO HIS DISCIPLES 

DISCOURAGED POLITICAL AMBITION. 

"Then came to Him the Mother of Zebedee's chil- 
dren, with her two Sons — James, and John — worship- 
ping, and desiring certain things of Him. Saying — 
Master we would that thou shouldest do for us whatso- 
ever we shall desire. And there was also a strife among 
them, which of them should be accounted the greatest. 

" And He said, what would ye that I should do for 
you.'* She said unto Him — Grant that these my two 
Sons may sit, the one on Thy right hand, and the other 
on Thy left hand, in Thy Kingdom — in Thy Glory. 
But Jesus answered and said unto them — Ye know not 
what ye ask. 

" And when the Ten heard it, they were moved with 
indignation, and began to be much displeased, with the 
two Brethren — James, and John. 

" But Jesus called them, and said unto them ; Ye 
know that they which are accounted to rule over the 
Gentiles, and their Kings, and their princes, exercise 
dominion and lordship over them — and their great 
ones exercise authority upon them, and are called 
Benefactors. 

'• But it shall not be so among you — But whosoever 
will be greatest among you — let him be as the 
younger ; and he that is chief, as he that doth serve. 

" And I appoint unto you a Kingdom, as My Father 



AND ROGER WILLIAMS, VINDICATED. 21/ 

hath appointed unto Me ; — That ye may eat and drink 
at My tables in My Kingdom ; and sit on thrones judg- 
ing the Twelve Tribes of Israel." 

According to Christ's instructions to His Disciples 
— Ecclesiastics — even of the Apostolic Succession ; 
need not ape the function, Ex Officio — of bearing the 
Civil Sword. "Then said Jesus unto Peter — Put up 
thy Sword, into the Sheath." 

3. — Christ's apostles reproduced his doctrine 
OF religious liberty, in their teachings. 

" Now when the Rulers of the People, and Elders of 
Israel saw the boldness of Peter and John, and per- 
ceived that they were unlearned and ignorant men they 
commanded them not to speak at all, nor teach in the 
Name of Jesus. But Peter and John answered and 
said unto them — Whether it be right in the sight of 
God, to hearken to you more than unto God : judge ye. 

"Then went the Captain with the officers, and 
brought them before the Council ; and the High Priest 
asked them, saying : Did not we straitly command you 
that ye should not teach in this Name } Then Peter 
and the Apostles answered, and said — We ought to 
obey God rather than men. 

"Then stood there up one in the Council, a Pharisee, 
named Gamaliel, a Doctor of the Law — And said unto 
them ; Ye men of Israel, take heed to yourselves what 
ye intend to do as touching these men. And now I 
say unto you, Refrain from these men, and let them 
alone : for, if this counsel, or this work be of men, it 
will come to naught ; but if it be of God, ye cannot 
overthrow it : lest haply ye be found to fight against 



2l8 THE PILGRIMS, PURITANS, 

God. And to him they agreed ; and when they had 
beaten the Apostles, they let them go. 

" And when it was day, the Magistrates sent the 
Sergeants, saying : Let those men go. But Paul, said 
unto them ; They have beaten us openly uncondemned, 
being Romans — and cast us into prison; and now do 
they thrust us out privily.^ Nay, verily; but let them 
come themselves and fetch us out. 

"And the High Priest, Ananias, commanded them 
that stood by him, to smite him on the mouth. Then 
said Paul unto him, God shall smite thee, whited wall ; 
for sittest thou to judge me after the Law ; and com- 
mandest me to be smitten, contrary to the Law.-* 

" I appeal unto Caesar. But when Paul had appealed, 
to be reserved unto the judgment of Augustus, I com- 
manded him to be kept, till I might send him to Caesar. 
. . . But when the Jews spake against — I was con- 
strained to appeal unto Caesar ; not that I had aught to 
accuse my Nation of. 

" For Rulers are not a terror to good works but to 
evil. For he is the Minister of God to thee for good. 
For he beareth not the sword in vain ; for he is the 
Minister of God, a revenger to wrath upon him that 
doeth evil. Wherefore we must needs be subject, not 
only for wrath, but also for conscience' sake. Render 
therefore to all their dues; tribute to whom tribute ; 
custom to whom custom. 

" Submit yourselves to every ordinance of Man for 
the Lord's Sake : Whether it be to the King Supreme ; 
or to Governors, as unto them sent by him, for the 
punishment of evil-doers, and for the praise of them 
that do well. Honor all. Love the Brotherhood. 
Fear God. Honor the King. 



AND ROGER WILLIAMS, VINDICATED. 219 

" For the Kingdom of God, is not meat and drink, 
but righteousness, and peace, and joy, in the Holy- 
Ghost." 

Roger Williams, need not have been troubled about 
the verity of the Apostolic Succession — as he is said 
to have been ; slightly — had he but recalled the facts, 
that the like things, suffered by Christ and His Apos- 
tles — he also had in his day, for Christ's Sake, had 
encountered similar things. 

4. — Christ's church for more than i,ooo years, 
was dandled in the lap of the state — church 
of constantine but ever the fire of apostolic 
zeal, continued to burn, on the altars, of 
religious liberty. 

The Lord's valiant ones, in the fearful times, from 
the 6th to the 13th centuries, who dared to contend for 
Liberty of Conscience ; usually did it, amid perils — 
perils — PERILS. 

Among them was a New Testament Bishop — 
Claude — of Turin, in the 9th century. He was 
shielded from violence, by the Sword of the Lord, and 
of Louis I. of France. Claude belabored the Man of 
Sin, in his preaching against the Corruptions, of the 
Popish Idolatry. 

Another was Peter Waldo — a wealthy merchant 
of Lyons — in the 12th century, who with his fortune 
accomplished a great work in the translation of the 
Scriptures. Papal persecution scattered his followers. 

John WiCKLiFFE — of Yorkshire Eng., in the 13th 
Century made the First Translation of the whole Bible 
into English. God covered his head with the Sword 



220 THE PILGRIMS, PURITAXS, 

and Shield, of the Duke of Lancaster. His bones were 
dug up and burnt. 

John Huss — of the true Apostolic Succession — was 
Chaplain to the Queen of Bohemia — Rector of the 
University of Prague, in the 15th century. By the 
treachery of the Emperor Sigismund, he was betrayed 
to the Popish Council of Constance — and burnt alive. 

Martin Luther — a converted Romish priest — in 
1520 publicly burnt the Pope's Bull. He broke the 
Yoke of the Papal Civil Power in Europe. He was 
protected from violence under God — by Frederick the 
Wise — Elector of Saxony. 

Admiral Coligny — a brave Officer in the French 
Army — a Tower of Strength to the persecuted Hugue- 
nots — was fatally shot by Chas. IX., instigated by his 
mother — Early in the St. Bartholomew Massacre ; 
Aug. 24, 1572. 

William Prince of Orange — utterly overwhelmed 
the Army of Philip H. of Spain — under the bloody 
duke of Alva — delivered the Netherlands from the 
Spanish Inquisition. Assassinated July 10, 1584 — 
because he was a Christian, and defended Religious 
Liberty. 

John Smyth — a Puritan Separatist — fled from Eng. 
to Holland, the Land of Religious Liberty — returned 
with his followers to Eng., and entered the Conflict 
against King and Parliament — and obtained Toleration 
for Dissenters, in 1688. 

Roger Williams — completes the special list of the 
Apostolic Heroes, and Martyrs for the Separation of 
Church and State. The last Battle for Religious Lib- 
erty was fought in the First Meeting House, on the 



AND ROGER WILLIAMS, VINDICATED. 221 

Corner of Dunster and Mill Sts. — Cambridge, Mass.— 
Oct. 19, 1635, between Roger Williams and the 
Generall Court — of Mass. Bay. Like the Battle of 
Bunker Hill— The Royalists held the Fort — but the 
Victory, was with the Vanquished. The Court said to 
Roger Williams — " Depete — to return no more with- 
out license." They afterwards invited him back with- 
out license — to accept Concessions from them. 

" In the Name of Our God will we Set up Banners." 
In our Historical Panorama Behold Certain Cities — 
not of "Refuge" — not of welcome, to "Him, who 
cometh in the Name of the Lord" — nor to His Follow- 
ers, but of repulse ; of the most repulsive sort. These 
Cities, which have thrust from them — " Freedom to 
Worship God" — of which Jesus Christ, was the Au- 
thor and Teacher — are Jerusalem — Rome — Paris — 
London — Boston. The Authorities who did so — 
were, the Sanhedrim — the Inquisition — the Star-Cham- 
ber — and the Court. The Instruments; were the 
Crucifix — the Rack — the Block — the Massacre — 
and the Whipping-Post. The Parties; Pharisees — 
Papists — Prelates — and Puritans. 

But a Great Change has come. In Providence — the 
City of Roger Williams — is his " Refuge for all Per- 
sons distressed for Conscience^ This City, was never 
"drunk with the Blood of the Saints of the Lord 
Jesus." In Providence; is a Pillow without thorns 
— where Jesus might "lay His head." 

Hence the Doctrine of Christ — on Religious 
Liberty — was the same Doctrine, taught by His Apos- 
tles—by His Martyrs — by His Reformers — and by 
His Faithful Servant — Roger Williams. 



222 THE PILGRIMS, PURITANS, 

Therefore the Sentence of Banishment, by a Civil 
Court — still an offensive innuendo against his good 
name ; and by implication ; against all — who like him, 
back to the beginning of Christianity — have taught 
this Doctrine of Christ. 

Yet it Stands ; with ill grace on the Records of the 
Great Commonwealth of Massachusetts — in the 
19th Century of our Christian Civilization : and cannot 
be too Soon — Revoked ! ! ! 



AND ROGER WILLIAMS, VINDICATED. 223 



CHAPTER II. 

ROGER WILLIAMS, AND THE PURITANS, HAD EQUAL 
RIGHTS— TO LIFE, LIBERTY AND THE PURSUIT OF 
HAPPINESS, IN MASSACHUSETTS BAY— THEREFORE 
— THEIR SENTENCE OF BANISHMENT AGAINST HIM 

ought to be 

Revoked. 

We venture unfearfully to predict, that the Golden 
Age has so far advanced upon the World — as to war- 
rant a new departure — in the treatment of the absorb- 
ing Subject, concerning Roger Williams, and the 
Puritans. During the long Period of 250 years, very 
slight progress has been made, towards a harmonious 
public Sentiment, on this Greatest of New England, 
Ecclesiastical Historical questions. 

Two leading causes of this tardy progress have been ; 
misapprehension ; and misrepresentation. From these 
two fountains, flow always, and only, bad waters — 
which vitiate all other waters, into which they empty 
their foul Sediment. These morbid Fountains —must 
.be clarified. Not by the method once suggested by the 
Puritans: that — "Nothing short of a Synod, is com- 
petent to compose the System" — but much nearer at 
hand — than any human device — for all troubled waters 
— is Christ's Panacea — "A nezv commandment I give 
unto you — that ye love one another, as I have loved 
you." 



224 ^^-^ PILGRIMS, PURITANS, 

In this light — Posterity may discover that the Puri- 
tans, and Roger Williams were Brethren, in Christ — 
and our Brethren, also. "And be ye kind one to 
another, tender-hearted, forgiving one another, even as 
God for Christ's sake hath forgiven you." 

I. LET us SUM UP THE CAUSE OF RELIGIOUS LIBERTY 

BETWEEN THE PURITANS, AND ROGER WILLIAMS AS 

PLAINTIFFS, AND DEFENDANT. 

We recognize both litigants as having Equal Rights, 
in Massachusetts Bay. Here are two parties repre- 
sented — ^ having two methods, diverse the one from the 
other — and an issue, pending; of no small import; 
about which both are equally, " conscientiously and con- 
tentiously," intent, to the end. Documents, and Books, 
are multitudinous — in which crimination and recrimina- 
tion, have darkened the moral Heavens, as with the 
smoke from the bottomless Pit — and all that has come 
forth of it, is little else than reiterated inculpation and 
exculpation : like " frogs from the mouth of the 
Dragon." From this method, let us depart to a better 
one — precipitate into these turbid waters, an unmeas- 
ured quantity of that — "Charity which suffereth long 
and is kind." 

We implore Posterity, to read the history of the 
Puritans and Roger Williams — under the direction of 
the Guardian Angel, Charity ; on the basis that both 
parties were equally, conscientious, honest and sincere; 
and take it for granted, that both sides in all their 
measures, honestly hoped, and intended ; thereby to 
accomplish the greatest good, to the greatest number, 
for the " Glory of God and the good of His churche." 



AND ROGER WILLIAMS, VINDICATED. 225 

It is to evolve this thought, and to exhibit it most 
conspicuously, and impressively, to the end that it may 
be taken in ; and held — that we have so often, if not 
too often — in Part First — used the word "Con- 
scientiousness." 

Now let us advance upon this hitherto, hopelessly 
entangled, and agitated question, of the "Puritans and 
Roger Williams" with "olive-branch," in hand, and 
with the great " mantle of charity," upon our shoulders, 
and if need be ; " Go backwards and spread it all over" 
that portion of the history of our Glorious New Eng- 
land. 

Here let us ivcigh well — the importance of taking 
this ground — Here, " Stand still and see the Salvation 
of God " — for one all-sufficient reason — viz — that — 
The Standard church History of New England, has not 
yet, been written, and never can be written, — until 
the case of Roger Williams and the Puritans is correctly 
apprehended, and unhesitatingly indorsed, and adopted. 
Altercation, and imprecation, are but execrable bomb- 
shells filled with Satanic hate, and set on fire of hell — 
and hence are very unfit instruments for any two or 
more detachments, of the Lord's army to have, and to 
hurl at each other. 

Let us be thoroughly and finally persuaded, that there 
will be countless, endless, merciless, useless, antago- 
nism, between the friends of Christ, and the friends 
of the Puritans, and Roger Williams — until we all go 
upon the "Mount of Transfiguration" — and in that 
glistening light, take the correct and comprehensive 
view of this subject — and like the Disciples, in the 
presence of our Glorified Redeemer, — say — " Lord, it 



226 THE PILGRIMS, PURITANS, 

is good for us to be here — for One is our Master, and 
all we are Brethren." 

The General Court of the Puritans, in Massachusetts 
Bay was, in its origin, an authorized Company of Colo- 
nists, with a charter from the King, and power of self- 
government, and self-perpetuation ; and subject to the 
King only so far, as — " Not to make any Laws repug- 
nant to those of Eng." 

The Court was not subject to election by the people 

— and yet they admitted to their aid, representatives 
from the Towns, but over these the Court held supreme 
veto power. According to the conscientious Theory, 
of the Puritans ; this almost irresponsible civil power, 
assumed to be guardians, both of Church and State. 

Notwithstanding this supremacy of the Court, over 
the civil affairs of the Massachusetts Bay Colony the 
King, and public, understood that the charter ; which was 
silent on the Subject of Religion, was intended to make 
New England a safe retreat for all consciences — which 
could not conscientiously conform to the ceremonials 
of the Church of England. Gov. John Winthrop states 

— " It was for this, that many came over to us." And 
yet John Cotton, states — that ; " By the Patent we 
have Power to erect such a Government of the Church, 
as is most agreeable to the Word." 

Wherefore it seemed wise, or otherwise, to the 
Puritans, to adopt conscientiously, a Restrictive Policy, 
upon the subject of Religion. Here then we meet the 
difference between the two Policies, of the Puritans, 
and Roger Williams. The Puritans, adopted Rcstric- 
tioji in Religious opinions — by tJie help, oi the Civil 
Magistrate. Roger Williams' Policy, was ; Consci- 



AND ROGER WILLIAMS, VIiVDICATED. 22/ 

entious Liberty — in Religious opinions, zvitJiout the 
help, of the Civil Magistrate, As he stated — "True 
Civility, and Christianity, may both flourish in a State, 
or Kingdom; notwithstanding the permission of diverse 
and contrary consciences, either of Jews or Gentiles." 

Notice; as we proceed, the developments, side by 
side, of these two diverse systems, or sentiments. Be- 
tween these two points, the tussle is joined, and the 
issue depends. 

Here then we may imagine the Puritans — and Roger 
Williams — brought face to face, in Boston, early in 
163 1. Both about to enter upon a conflict, surpassing 
far, in its moral influence, all other strifes in the history 
of the world — or, combining all others in this ; as the 
outcome has proved. 

The Conscientiousness of the Puritans ; and Roger 
Williams' conscientiousness, ignited at their first touch; 
upon the Question of Liberty; or Restriction; in mat- 
ters of Religious opinions. 

The First Puritan Church of Boston, were anxious 
to maintain meetings for public worship, and so in the 
absence of their pastor, invited Roger Williams to preach 
for them. He responded to their call, by asking them 
the Question — " Whether they were separated, or 
unseparated, from the church of England.'*" Finding 
them "unseparated," he declined the call. Here the 
case of Plaintiffs, and Defendant, is fully opened. 

This involved a declaration of opinion by him, upon 
the relation of Church and State ; The Great Ques- 
tion OF THE Ages. His conscientious opinion was — 
that — " Magistrates ought not to intermeddle, in 
Religious opinions." 



228 THE PILGRIMS, PURITANS, 

They on the other hand were conscientious in the 
opinion that — "The Civil Government was right, in 
rigidly ruling in spiritual things^ and right in compell- 
ing men as to their Church Polity." Roger Williams, 
conscientiously believed, that the Puritan Policy of Re- 
striction, would strangle true Religion — the Puritans 
conscientiously believed that his Policy of Liberty, 
would leave Religion to run wild. Here were two par- 
ties with Consciences, equally Conscientious; — Roger 
Williams, and his Friends ; and the Generall Court, and 
their Friends. Both sincere before God, — " for the 
greatest good to the Churche " of Our Lord Jesus 
Christ, and the Commonwealth. 

What could be done .^ neither Plaintiffs nor Defend- 
ants, would yield their Conscientious opinions. The 
Court, held the civil jurisdiction, of Boston. Roger 
Williams was not a Member of the Court, nor Citizen 
voter, and could not be, unless he were a Member of 
the Boston Church, and their Call, he had declined. 
Yet, tho' not a Member of the Puritan Court, he had 
as good and free a right to inhabit in Massachusetts 
Bay, under the King's Charter ; as had Gov. Winthrop 
or any other Member of the Court. 

But deliverance soon arose from this dilemma; in a 
call from the Church in Salem, heartily given to Mr. 
Williams, to preach for them. With a view to accept- 
ing this call, he removed to Salem — as they were 
largely imbued with the Spirit of Separation. 

Presently, however — Ex-Gov. Endicott, of Salem, 
was notified, that — " The Court having heard that the 
Church in Salem had invited Mr. Williams to be their 
Teacher, they hoped the Salem People would act cau- 



AND ROGER WILLIAMS, VINDICATED. 229 

tiously and not proceed in this matter without due 
advisement — Inasmuch as Mr. Williams refused to 
fellowship the Boston Church ; and had broached novel 
Opinions — that the Magistrate should not intermeddle 
in religious matters. 

Here again, it was found that the Court held the 
Situation, in Salem, as in all the Colony — and so by 
this friendly forewarning from the Court, against any 
possible danger from the novel opinions of their pro- 
posed Teacher — " The Church for the present forbore 
proceeding with him." 

As Moses said — " Stand still and see the Salvation 
of God" — So in this case two doors, were closed 
against him ; but another was opened, and a call given 
— So that while " this interference prevented the 
ordination of Mr. Williams at Salem, he went to labor 
at Plymouth." This Church of the Pilgrims — were 
"Separatists of the Separatists," most "conscien- 
tiously" — While the Puritans, were "conscientiously, 
imseparated." Here he remained, about 2 years — 
" Where he was friendly entertained, and his teaching 
well approved." 

In 1633 Mr. Williams was again called to the Church 
in Salem, as assistant to pastor Skelton. Upon his 
return, it was noised abroad, that while in Plymouth he 
had, — at the request of Gov. Bradford — written a 
Treatise upon the King's Pattent — on which the 
Charters of the Colonies, were based. In this writing 
he took the high moral and equitable view — that if the 
lands of the Indians had been taken from them by 
force, in the name of the King — without justifiable 
consideration — then, neither the Pattent of the King 



230 THE PILGRIMS, PURITANS, 

was good; nor were their Charters — as against the 
Aborigines. 

By request of the Boston Court he submitted his 
" Treatise " to them for inspection. Finding that it was 
attracting undue attention, he wrote to the Governor 
privately — and to him, and the Court officially — "that 
he had no intention of blazing abroad his views, on 
this — and offering his manuscript, or any part of it to 
be burnt." So the Gov. and Council, "agreed to pass 
it over — as its influence might not be so great as they 
had feared." 

Before this time, while Mr. Williams was in Plymouth, 
the King had determined to take action against the 
Massachusetts Bay Charter — because of ordinances 
passed by the Boston Court, which he considered 

— " repugnant to the Laws of Eng." The Court not 
knowing what might come, took measures to sustain 
their authority, in case their Charter, was removed. 

One of the measures, was, what they called, " The 
Resident's Oath." To this Roger Williams took no 
exception, as a civil measure. But he took issue with 
it, as a civil interference, in matters of conscience. 
He maintained that it is a Prerogative of Christ — 
to have His Office Established by "Oath." Therefore 

— " Christ's Oath, should not be required to establish 
a Civill Office. An Oath — is a part of God's Worship 

— hence Church-Members, ought not to use God's 
Worship, to induct men into Civill Office — nor, can 
carnall men, use God's worship — to put mortall men 
in office." 

Popular opinion was with Mr. Williams — " The peo- 
ple being many of them, much taken with apprehen- 



AND ROGER WILLIAMS, VINDICATED. 23 1 

sions of his godliness, many especially of devout 
women, did embrace his opinions." John Cotton — 
states — "His positions were so well taken, as to 
threaten the authorities with serious embarrassment, 
and to force the Court to retrace their steps, and 
desist from that proceeding." Behold these Plaintiffs 

— and Defendant ! 

In the meantime Mr. Skelton, died Aug. 12, 1634. 
Whereupon the Court, knowing the attachment of the 
People of Salem, for Mr. Williams — and perhaps 
conscientiously " taken with something more than ap- 
prehensions of his godliness ;" we learn that — "the 
Government again renewed their ' Advice ' to the 
church at Salem, not to call him to office, but to forbear 
a thing of such evil consequence." Hence with their 
former advice, "renewed," there were two conscientious 
inhibitions from the Court hanging over the Salem 
People — forbidding them to ordain him as their Pastor. 

Just at this critical juncture of affairs — while the 
Court had before their eyes, respect for the popular 
favor towards the minister at Salem — the People so far 
presumed upon the Conscientious Christian Clemency 
of the Court — that — "about May — June 1635, they 
conscientiously proceeded, to complete his thus far pro- 
spective relation to them, and ordained him as their 
Pastor." 

Whereupon — Mr. Williams was presently cited; "to 
appear at the next Session of the Generall Court, on 
July 18 — to answer to complaints against him." 
Among these was the "head and front of his offending" 

— that — "The Magistrate should not intermeddle in 
matters of the First Table." At this Court, earnest 



232 THE PILGRIMS, PURITANS, 

debate, reigned Supreme. We can easily imagine 
Roger Williams, nothing daunted before the "face of 
clay" — was " Conscientiously Contentious" — for Lib- 
erty in Religion — while the undismayed Puritan Court 

— was " Conscientiously Contentious " — for civil Re- 
strictioii in Religion. 

The Court Conscientiously judged Mr. Williams' 
" opinions, to be erroneous and very dangerous " — and 
requested him and the Salem Church, to reconsider the 
whole matter until the next General Court in 8 weeks 

— with the understanding, that ; " unless the causes of 
complaint should by that time be removed, the Court 
must be expected to take some final action thereon." 
The Elders also, " Conscientiously " advising the Court 

— "That he who should obstinately maintain such 
opinions (whereby a church might run into heresy, 
apostacy, or tyranny, and yet the Civil Magistrate could 
not intermedde,) was to be removed, and that the other 
churches ought to request the Magistrates so to do." 

At this session of the Court, the People of Salem 
presented a petition, for the Papers, conveying to the 
Town a certain piece of Land — belonging to the town. 
Ikit the Court " conscientiously " declined to grant the 
papers — until Salem People should make amends — 
for " Contempt of Authority " in ordaining Mr. Wil- 
liams as their Pastor — contrary to the double Advice 

— of the Court — -"not to do a thing of such ill Conse- 
quence." 

Whereupon, Mr. Williams conscientiously brought 
this refusal of the Court, to grant those papers — to 
the attention of the Church in Salem — as a malfea- 
sance in their office as Magistrates — and hence a moral 



AND ROGER WILLIAMS, VINDICATED. 233 

delinquency, in their conduct, as Church-Members ! 
The church and Pastor resolved at once to write letters 
to the churches of which the Magistrates were members, 
— asking them to deal with them by way of Admoni- 
tion ; not for a civil misdeed — but as an act, unworthy 
of their standing in the Christian Church. 

This climax created a conscientious consternation, in 
the Court, and churches of the entire Colony ! ! 

It was discovered " in the twinkling of an eye," that 
the Church and Pastor of Salem had gained an invin. 
cible, damaging "flank-movement" — on the Court, and 
the other churches. The Elders had conscientiously 
advised the other churches, "to ask the Magistrates to 
remove Roger Williams, for his opinions — and now the 
churches are asked to deal with the Magistrates, for 
their derelictions. The two horns of the dilemma 
were pointedly presented — Either the Magistrates 
must confess their blameworthy fault upon Admoni- 
tion — or be subjected to Church Discipline. If they 
declined to recognize the authority of the church, over 
delinquent members — then the Magistrates would be 
chargeable with "Contempt of Divine Authority" — 
a greater offence, than that with which they were 
charging Roger Williams. 

Christ's Rule is — " If they hear not the Church, let 
them be as a heathen man and a publican." Hence 
the Magistrates found themselves, in the Church trap 
of their own. This gave the Magistrates a Capital 
opportunity to show Roger Williams, the Grace of 
respect for "authority" — by submitting to their own 
Ecclesiastical Authority — themselves — while they 
wished him, to respect, Civil Authority, over the Church. 



234 "^^^ PILGRIMS, PURITANS, 

But more than this — if the Magistrates were to 
take their chances on excommunication — according to 
their Theocratic System, that would deprive them of 
Church-Membership — and without that, they would 
lose Citizenship — without Citizenship they could not 
be Magistrates — and that would leave as many Vacant 
Seats, in the General Court as there were contumacious 
Magistrates, who would not be Admonished ! evidently, 
something must be done in a hurry. 

In order to make an escape from this tight place, it 
was "conscientiously" resolved by the Elders, and the 
Court to inaugurate a " counter-labor ; and retort in 
Kind." This was done by adroitly persuading a small 
major part of the Salem Church, to disapprove the 
matter of sending out the " Admonitory letters," about 
the Magistrates ; and then Conscientiously, bring an 
Admonitory complaint, against their pastor, and so make 
him appear to be in the wrong, for suggesting Admoni- 
tion against the Magistrates, for the wrong they had 
actually done against the Town. Through this " Breach 
in Zion," the Elders and Magistrates, made their escape. 

Roger Williams ; finding that a small major part of 
the church — had conscientiously by means wise or 
otherwise been induced to leave him alone, to the tender 
mercies of the Elders and the Court — Conscientiously, 
wrote them a farewell Letter as Pastor. In this letter 
he bore witness with great vehemence of Soul ; "against 
the grievous wrong, of Magistrates, intermeddling with 
Religious opinions — and that the breath of the Lord 
Jesus was sounding forth in him — (a poor despised 
ram's-horn,) the blast, which in His own holy Season, 
should cast down the strength and confidence of all 



AND ROGER WILLIAMS, VINDICATED. 235 

these inventions of men, in worshipping of the true and 
Living God." 

The Session of the Court was at hand, when — "The 
Causes of Complaint, if not removed — the Court must 
take final action." And now the Court was Consci- 
entiously ready for business — Roger Williams " was 
demanded, whether he were prepared to give satisfac- 
tion to the Court in these matters .?" In response he no 
doubt in his "Conscientiously Contentions'' manner, 
" Justified the Admonitory Letters, about the Magis- 
trates — and maintained all his opinions — and declared 
he was not only ready to be bound, and banished, but to 
die in New England, for most Holy Truth of God in 
Christ Jesus." 

The charges in the indictment were ready. We note 
only the one which contained the Head and front of his 
offending — that— "The Civil Magistrate's power ex- 
tends only to the Bodies and Goods, and outward state 
of men — that the Magistrate ought not to punish the 
breach of the First Table, except when the Civil Peace, 
shall be endangered." 

Whereupon the Court in the same " Conscientiously 
Contentious" Spirit — as usual — On October 19, 
1635, passed the Following Sentence — All the Minis- 
ters in the Bay — "Save one" — approving the Sen- 
tence. — 

"Whereas Mr. Roger Williams, one of the Elders of 
the Church of Salem, hath broached and dyvulged dy- 
vers newe and dangerous opinions, against the authority 
of Magistrates, as also writt Ires of defamacon, both 
of Magistrates and Churches here, and that before 
any onviction, and yet mainetaineth the same without 



236 THE PILGRIMS, PURITANS, 

retraccon — It is therefore ordered, that the said 
Mr. Williams shall depete out of this jurisdiccon, with- 
in sixe weekes nowe nexte ensuing ; wch if hee neglect 
to pforme, it shalbe lawfull for the Gour and two of 
the Magistrates, to send him to some place out of this 
jurisdiccon, not to returne any more, without licence 
from the Court." 

These "Sixe Weeks" — having more than expired, 
Capt. Underhill was Conscientiously ordered to take a 
force of men, in a pinnace — and proceed by way of 
Marblehead to Salem, and apprehend Mr. Williams, 
and place him on board a vessel lying at Nantasket, to 
be shipped to Eng. While this "argonautic expedition" 
was preparing our Conscientious Gov. John Winthrop 
— had privately given Mr. Williams, a "hint from 
God" — to "arise and flee into the country of the 
Narrohigansetts — free from English Pattents." When 
the dutiful Capt. Underhill came to Salem — our Brother 
Williams, had been 3 days gone ! 

Here we see the immediate issue, of the World- 
renowned conflict between Roger Williams — and the 
Puritans of Massachusetts Bay. The definite point of 
its beginning was when he declined the Call of the 
Boston Church — about Mar. 163 1 — until his flight 
from Salem, in Jan. 1636 — covering a period of about 
5 yrs. 10 mos. 

As Plaintiffs, and Defendant — let us contrast the 
idiomatic methods ; of the Puritans — and Roger 
Williams, and note — when, "weighed in the balances, 
if either is found wanting." John Quincy Adams' 
phrase about Roger Williams, as " Conscientiously 
Contentious " — suggested to me the query — whether 



AzVD ROGER WILLIAMS, VINDICATED. 237 

or no — the Puritans were not also — " Conscientiously 
Contentious ? " They ought to have been, if they con- 
tended at all. " Contending earnestly for the faith," is 
commended in the Scriptures. Whether Mr. Adams 
intended this as a compliment to Mr. Williams, or not ; 
it is a Compliment, of the highest order — and we 
gladly place the methods of Roger Williams, and the 
Puritans in opposite sides of the scales ; as equally 
"Conscientiously Contentious." This view also sug- 
gested the thought of harmonizing this great question 
— by extending to each of them, Cordially and fully — 
the "Olive Branch — and the Mantle of Charity." 

With this view we can look upon the methods of 
both, with equal contemplation. If Mr. Williams did 
at anytime blaze away with too much "Conscientious " 
Fire— the Puritans no doubt, could match him, with 
an equal amount of " Conscientious " Ire. If he over- 
flowed, with too much Stentorian ; they could balance 
him, with the Pretorian. If he was too free to Eulo- 
gize — they by " ereccon of hands " — could as freely, 
Stigmatize. If he used too much Edge — they could 
dull it, with the Sledge. If he was the "Arch-In- 
dividualist" — they could pose, as "Arch-Imperial- 
ists." If he was bound to Stay — they could bounce 
him Away. If he was Pugnacious — they could be 
Contumacious. If he used Presumption — it would 
meet Proscription. 

Earnest men of God they were, on both sides, "men 
after God's own heart," they were indeed. No grander 
men, or better men, and women ; ever were the 
Founders of any Country, or Nation, than our New 
England Forefathers — who first settled, at Plymouth 



238 THE PILGRIMS, PURITANS, 

Bay — and Massachusetts Bay — and Narrohigansett 
Bay. 

If the time has not fully come for this charitable 
view to be taken, it hastens — and may it speed on 
rapidly — and let our prayer be — " Thy Kingdom 
come." 

We prefer to look upon the Puritans — and Roger 
Williams, as both "Conscientiously Contentious" — 
Plaintiffs — and Defendant — and extend to both — 
the " Branch and the Mantle." 

2. ROGER WILLIAMS AND THE PURITANS WERE MUTU- 
ALLY CORDIAL HOLDING EACH OTHER IN HIGH 

ESTEEM — FOR CHRIST's SAKE. 

For this reason ; their Sentence ; passed in a heated 
term — by many of them afterwards deeply regretted ; 
should be by Special Act — Revoked by Posterity — 
wrapped in the "Mantle of Charity" — and laid in 
The Sepulchre. 

Notwithstanding the wide divergence — and sharply 
distinguished lines of Separate Policies, between these 
conscientious contest-ants, and Protcst-ants — they each 
regarded the other as Magnificent Opponents — there- 
by adding dignity to the contest — as never more so — 
than when " Greek meets Greek." 

The Puritans stood in the Conflict with their backs, 
towards the church of England, yet inclined toward her 
Church and State Polity, in a greatly modified form — 
conscientiously seeking in that way, to do the very 
best thing for the Church and Posterity. 

Roger Williams, fronting the other way, like Paul, 
who "withstood Peter to his face" — pointed out to 



AND ROGER WILLIAMS, VINDICATED. 239 

his Puritan contemporaries, a more excellent way. 
Each found the other, invulnerable, invincible, and 
incorruptible : and to their dying days, held each other 
in esteem, and affection, for Christ's sake, and for each 
other's sake. 

Professor Diman, quotes Lowell — " Let me premise 
that there were two men above all others for whom our 
respect is heightened by their letters — the elder John 
Winthrop, and Roger Williams." A recent Biographer 
of Milton, terms Mr. Williams — "A picturesque figure 
forever — in Early American history, and no man of 
that Age deserves more attention. ... So winning 
that, while still a youth he so gained upon the regard 
of Sir Edward Coke, the "greatest Master of English 
Law ; that he took a deep interest in his education, 
and affectionately addressed him as ^ my Son.' It is 
interesting to know that the Founder of Rhode Island, 
taught that — ' The Sovereign Power of all Civil author- 
ity, is in the People ' — and that he had the honor of 
the personal friendship, of the illustrious Judge, who 
was sent to the Tower, for resisting the encroachments 
of arbitrary power." If the Puritan Forefathers, were 
worthy — and they ivere — Roger Williams was their 
Peer. 

a. The Puritans Esteemed Roger Williams. 

Gov. John Winthrop, notes his arrival, at Boston — 
Feb. 15, 163 1 — as, "a godly minister" — (with his 
wife Mary), tho' he was a fugitive from bishop Laud — 
of the King's Church. 

Of a visit with others, to Plymouth, Gov. Winthrop 
writes — "On the Lord's Day, in the afternoon — Mr. 
Roger Williams, propounded a question ; to which Mr. 



240 THE PILGRIMS, PURITANS, 

Ralph Smith, the pastor, spoke briefly ; then Mr. Wil- 
Hams, prophesied ; then Gov. Bradford of Plymouth 
spoke; after him. Elder Brewster; then the Gov. 
(Winthrop) of Mass. Bay spoke ; last Mr. Wilson, 
pastor of Boston spoke. It was his pulpit Mr. Williams 
declined to occupy. 

Gov. Bradford, writes — "Mr. Roger Williams, (a 
man godly and zealous, having many precious parts), 
came over first to Mass. Bay — and came hither, (where 
he was friendly entertained, according to their poor 
abilitie). After a time was admitted a Member of the 
Church ; and his teaching well approved ; for ye bene- 
fite whereof I still bless God ; and am thankful to him 
even for his sharpest admonitions and reproufs." 

Elder Brewster — " Professed he feared Mr. Williams, 
would run the same course of rigid Separation, and 
Anabaptistry, as did Mr. John Smyth, of Amsterdam." 
Mr. Smyth and his church, went back to England, and 
challenged King and Parliament for Religious Liberty 
— the Pilgrims came to Plymouth. 

After two years the Church at Salem recalled him, 
from Plymouth — as their Teacher — "having abated 
none of their affection for him while away." 

"The Gov. and Council of Boston, passed over his 
Treatise on the Pattent, as its influence might not be 
so great as they had feared." 

Mr. John Cotton, writes — " P'or his preaching on 
the King's Pattent — I presented with the consent of 
my fellow Elders, and Brethren — a Serious excuse to 
the Magistrates, that his course did rather spring from 
Scruples of Conscience, than from Seditious Principle." 

Mr. Williams' popularity, for his Opinions, on the 



AND ROGER WILLIAMS, VINDICATED. 24 1 

" Resident's Oath " — ran so high in Salem, as to hold 
the Generall court in check for a time — many devout 
Women adopting his Opinions. Such was the popular 
enthusiasm of the people of Salem — presuming that 
the Court had left the field ; they conscientiously ven- 
tured to ordain him as their pastor. 

Ex-Gov. Endicott's conscientious esteem for Mr. 
Williams, was so pronounced, that it emboldened him 
to extemporize a vehement animadversion, upon the 
action of the Court, in summoning the Church and 
pastor to answer for " Contempt of Authority," in the 
ordination of him as pastor. Altho' one of the Assist- 
ants of the Court, and a prominent citizen in Salem — 
Mr. Endicott, received a sharp reprimand from the 
Court, for his impromptu ebullition. 

After getting at his case, very conscientiously, per- 
haps prayerfully, carefully, and deliberately — and Mr. 
Williams had perhaps, " Conscientiously contentiously " 
— declared, he would abate none of his Opinions — nor 
ask clemency — rather than proceed at once — they 
offered him a month, for reflection, and to prepare a 
defence. This offer he promptly declined ; in face of 
Gov. — Deputies — Assistants — and Magistrates — 
and Elders — and proposed to answer, then. Yet an 
adjournment of the Court was taken for a night's rest, 
and reflection. Perhaps, on account of the not undis- 
tinguished, "Prisoner at the Barr." 

Further delay being perilous, promptly on the next 
morning Oct. 19, 1635 — ^^e Court conscientiously 
passed Sentence, in which all the ministers — "save 
one" — concurred — as for their own advice. This 
"save one " — proved to be the Great John Cotton — 



242 THE PILGRIMS, PURITANS, 

"not the least part of N.E." who conscientiously, with- 
drew from the Court Room, "just at the moment, of 
Sentence-passing" — and so did not concur, with the 
rest of the Elders and whether out of self-respect — or 
respect for the Court — or respect for Mr, Williams — 
or respect for Posterity — depends. 

Mr. Cotton, afterwards wrote to Mr. Williams — 
" Let not any prejudice against my person (I beseech 
you) forestall either your affection, or judgment, as if I 
had hastened forward the Sentence of your civill Ban- 
ishment ; for what was done by the Magistrates, in 
that kinde, was neither done by my counsell nor con- 
sent." This statement would seem to be made, out of 
respect to Mr. Williams. 

We are informed — that — " Towards Mr. Williams, 
as a Christian, and Minister, there was a General Senti- 
ment of respect." . . . " It is due to the principal 
actors in these scenes, to record the fact, of which 
ample evidence exists, that personal animosity, had 
little if any share, in producing his Sentence of Banish- 
ment." No wonder the Court hesitated. 

Neal's History states — that — "That the Sentence 
of Banishment against Mr. Williams being read, the 
whole Town of Salem was in an uproar ; for such was 
his Popularity — and such the Compassion of the Peo- 
ple . , . that he would have carried off the greatest 
part of the inhabitants of the Town ; if the Ministers 
of Boston had not interposed." 

It is a marked, and most extraordinary display of 
respect and friendship for Mr. Williams, that Gov. 
Winthrop, privately gave him the alarm, to give Capt. 
Underbill the slip — and so elude the toils of the 
Boston Maofistrates. 



AND ROGER WILLIAMS, VINDICATED. 243 

In their confidential business matters, we find Pru- 
dence Island in the Narrohigansett Bay — was purchased 
by Roger Williams, of Canonicus, for Gov. Winthrop. 

In view of Mr. Williams' services in preventing ; by 
his personal, persistent, heroic, "Conscientiously con- 
tentious," efforts; the massacre of the English Colo- 
nists, by the Pequots, and their allies — "Gov. Winthrop, 
and many worthy gentlemen in his Council and out of 
it, were anxious to recall him; Revoke his Sentence; 
and show him some distinctive tokens of regard." Will 
the Gov. and Council of Massachusetts of over 250 
years afterwards, rise to the dignity, of carrying out 
Gov. Winthrop's charitable suggestion — for what 
Roger Williams has done for our Nation — and the 
World } 

Mr. Williams writes how he and Ousamaquin, 
(Massasoit), had been great friends while at Plymouth. 
" I was known by all the Wampanoags, and Narrohi- 
gansetts, to be a public Speaker at Plymouth, and 
Salem — and therefore with them, held as a Sachem." 

Again we find — " they had banished one Master 
Roger Williams, a man of good report, both for life and 
doctrine (even amongst themselves), for dissenting from 
them in some points of their Church Government." 

Further — "This child of Light, Roger Williams — 
an Eminent Preacher, noted for Piety in his life and 
conversation." . . . "Esteem such for their works' 
sake." " He was devout, the people many of them, 
being much taken with apprehension of his godliness." 

Besides — " Roger Williams was personally most like- 
able, sincere to the core, and of a rich, glowing pecu- 
liarly affectionate nature, which yearned even towards 



244 ^^^^ PILGRIMS, FUKITAXS, 

those from whom he differed publicly, and won their 
esteem, in return." 

And again — " There can be no doubt, that Mr. 
Williams, the earnest defender of the Doctrine of 
Religious Liberty, and its zealous and successful advo- 
cate — did much to favor and further it, in connection 
with civil affairs, in Rhode Island." 

b. Roger Williams' Esteem for his Puritan Contempo- 
raries. 

We shall not find him wanting in responsive ap- 
preciation of the virtues of those who could appreciate 
him. 

Note here once for all ; if these testimonials arc 
reliable, then any characterization of him that is contra- 
dictory to all this evidence — Posterity has a right, to 
ask for the motive, for such "very erroneous " — male- 
diction. 

In his letter to Mrs. Sadleir, daughter of Sir Edward 
Coke — he writes — "Truly it was as bitter as death 
to me when bishop Laud pursued me out of this land, 
and my conscience was persuaded against the National 
Church, and ceremonies, and bishops, beyond the con- 
science of your dear Father — when I rode Windsor way, 
to take Ship — and saw Stoke House, where the blessed 
man was ; and durst not acquaint him with my con- 
science and my flight." 

In a letter to Mr. John Cotton, Jr. — " Being unani- 
mously chosen Teacher at Boston, before your dear 
Father came — divers years." . . . 

In writing of his Banishment, Mr. Williams has it — 
"One of the most eminent Magistrates — the Chief 
Judge in Court — that heavenly man Mr. Haynes — 



AA'D ROGER WILLIAMS, VINDICATED. 245 

Governor of Connecticut — pronounced the Sentence of 
my long Banishment, against me at Cambridge." . . . 

In writing of his life-long friend, Mr. Williams, has 
it — "That evcr-Jionored Gov., Mr. John Winthrop 
privately wrote me to steer my course to the Narrohi- 
gansett — Bay and Indians." . . . [Note — As there is 
a beautiful statue of "ye Govorneur John Winthrop," at 
the head of Cornhill — Boston — So may there not be 
found some appropriate place, for a like statue of his 
life-long friend Roger Williams — in Boston .?] 

In writing to Mr. Endicott, of his Banishment — 
Mr. Williams states — "Let it not be offensive in your 
eyes — that I single out the Point — That the civill 
Magistrates ; dealing in matters of Conscience and 
Religion, and also for hunting, and persecuting any, 
for any matter merely Spirituall, and Religious." 

Within a year after his Banishment — we find him 
writing to Mr. Winthrop — "Much honored Sir; the 
frequent experience of your loving care, ready and open 
toward me (in what your conscience hath permitted), 
as also of that excellent spirit of wisdome and prudence, 
wherewith the Father of Light hath endued you, 
emboldened me to request of you a word of private 
advise. . . . 

" I therefore now thankfully acknowledge your wise- 
dome and gentleness in receiving so lovingly my late 
lines." . . . 

Again — " Deare Sir — (Notwithstanding our differ- 
ences concerning the worship of God, and the Ordi- 
nances ministered by Antichrist's power), you have 
bene alwayes pleased lovingly to answer my boldnes 
in civil things ; let me once more find favor in your 
eyes." ... 



246 THE PILGRIMS, PURITANS, 

In Mr. Williams' later writings we find. 

"This [Separation] (as before I hinted) was the 
Heavenly Principle, of those many precious Souls, and 
Gallant Worthies, the Leaders and Corner-Stones of 
these New England Colonies, viz. : They desired to wor- 
ship God in purity according to those perswasions in 
their Consciences, which they believed God had lighted 
up. They desired such for their fellow-Worshippers, 
as they (upon a Christian account) could have evidence, 
that to be true and real Worshippers of God in Spirit 
and Truth also. And there was a large effusion of the 
Holy Spirit of God, upon so many precious Leaders 
and Followers, who ventured their All to New England 
upon many Heavenly Grounds: — 

1. The enjoyment of God according to their con- 
sciences. 

2. For holding out Light to Americans. 

3. For advancing of the English Name and Planta- 
tions. 

These three Ends the Most High and Holy God hath 
graciously helpt His poor Protestants in a Wilderness to 
Endeavor to promote." . . . 

The Names and fame of the Puritan Fathers, and of 
Roger Williams, would have been much more savory in 
the History of New England — than now — had there 
been fewer volunteer defamcrs' pens, scribbling scandal. 
Roger Williams esteemed the Puritans of Massachusetts 
Bay much more than some who have lived 250 years since, 
who didn't know them so well as he did. Gov. John 
Winthrop had a much higher opinion of Roger Williams, 
than some off-hand Books of the 19th Century. 



AND ROGER WILLIAMS, VINDICATED. 24/ 

3. LET POSTERITY ASSUME TOWARDS ROGER WILLIAMS 

AND THE PURITANS THE MOST LIBERAL AND CORDIAL 
USE OF THE " OLIVE BRANCH AND THE MANTLE OF 
CHARITY." 

We have already found the Puritans and Roger 
Williams, historically and conscientiously arrayed, as 
Plaintiffs and Defendant ; on opposite sides, of the 
great Question of the Ages. 

We are happy also to find them — not enemies to 
each other — and both friends of the same cause, of 
the Blessed God — only differing as to the best way 
to make it the most permanent, and its blessing the 
most far-reaching. 

With this — new view ; we propose to embalm them 
in our Memories, as the friends of each other — and of 
all mankind, in the bonds of that " Charity, which 
hopeth all things — believeth all things — and thinketh 
no evil." 

No one can fail to see, that the main point at issue 
between these two Policies was. Liberty in Religion; 
without the Magistrate — the other Restriction in Re- 
ligion ; by the Magistrate. Both these policies were 
designed, by each of their advocates to conserve the 
best interests of the Church and the State — One by a 
Union, of Church and State — and the other by a Sep- 
aration, of Church and State. 

The Theocracy of the Puritans — aimed to shun 
the monstrosity of the State and Church of the Dark 
Ages — and only contemplated the promotion of Evan- 
gelical Religion, by the assistance of the Civil Power, 
to discourage the influx of "erroneous, and very dan- 



248 THE PILGRIMS, PURITAN'S, 

gerous opinions" — and so effectually, "pull up the 
tares, the enemy might sow among the wheat." 

The Massachusetts Bay Theocracy: was the last ex- 
periment, with Constantinianism : extending from a.d. 
300 — and was the mildest form of the heresy ; and the 
final effort, to "gather grapes from thorns, or figs from 
thistles." ■ 

There was a mistake in the Theocracy, as we can 
see now — but it was made Conscientiously — and after 
it was adopted was Conscientiously adhered to — ■ and 
— was as conscientiously abandoned — as fast as light 
broke in — until it died like a wave along the shore. 
That mistake did not seek to compel men by the civil 
power — to believe unto Salv-ation, but was used to 
check the influx of heresy — and impart vigor to dis- 
cipline. 

The kind of Conscience we suppose the Puritans 
and Mr. Williams to have had — was — A Christ-like 
conscience — that loves God supremely — and our neigh- 
bor as ourselves. Also a good moral conscience — one 
that spontaneously, and lovingly, intends to do whatever 
is according to the Golden Rule. A good conscience, 
even — may chance, without malicious intent — thro' 
mistake — to do what is not, according to the Golden 
Rule. Such may have been the weak point in the 
Puritan Policy. All Persons who Conscientiously 
intend, and spontaneously, and lovingly, do, what is 
according to the Golden Rule — are entitled to all the 
protection of the Civil Law — against all violence, to 
person, and estate — and have the inalienable right of 
Self-defence. All persons who under plea of conscien- 
tiousness — habitually persist in doing what is con- 



AA^D ROGER WILLIAMS, VINDICATED. 249 

trary to the Golden Rule— are to be judged, as 
intentionally, contumacious enemies of mankind, — and 
should be restrained by the Civil Law. 

The Puritans complained of Roger Williams, as 
mainly offensive to them — because of his excessive 
vehemence — in advocating his opinions — while with 
the same vehemence, they confronted him. Instead of 
resting the conclusions of their debates with him, on 
the merits of the arguments — or of the case — they 
cautiously and precautiously — and of course Conscien- 
tiously — (if not, contumaciously) kept the Magistrate, 
near at hand, lest there be "Contempt of Court" — 
and all be lost. In this way Gov. Endicott, for con- 
scientiously and vehemently defending the Church at 
Salem, for ordaining Mr. Williams, was conscientiously 
and vehemently, by " ereccon of hands," committed. 
The Magistrates' hand tipt the scale of debate. So, 
when Roger Williams was before the Court, and by 
"argument conscientiously defended all his opinions; 
and could not by argument, be reduced from any of his 
errors"— but the Magistrates, and all the Ministers 
" Save one " — reduced him — to Banishment. Later 
on Mr. Gould, who conscientiously founded the first 
Baptist Church of Boston, was conscientiously com- 
mitted. 

If all were conscientious — wave toward them the 
" Olive Branch " — and spread over them the " Mantle 
of Charity." If otherwise — let Cotton Mather — the 
Puritan Historian — pronounce the imprecation — 
" Cursed be the Obsolete Blunder of Persecution for 
conscience." If they were Conscientious — then must 
the Sentence Bounce. The Court had amoral right, to 



250 THE PILGRIMS, PURITANS, 

think his opinions — " Erroneous, and very dangerous" 
— in their opinion — but no conscientiousness of the 
Court, C3.n Justify them ; in the opinion of Posterity — 
for violating the Golden Rule, by Banishing Roger Wil- 
liams, for his opinions. We allow their sentence to be 
a Conscientious, mistake; and spread over it the 
"Mantle." Whoever therefore justifies the Sentence 
to Banishment — makes it a Contumacious Crime! 

For e.g. ; a Loyal trustworthy General ■ — ■ a veritable 
Havelock — following his best judgment, Conscien- 
tiously issues an Order for Battle : — 

" Charge, Chester, charge — 
And into the mouth of hell 
Rides the Six hundred." 

The order of said General is afterwards adjudged a very 
great military mistake — but, as it was "conscientiously 
given — he is not held for murder — of his men. Kill- 
ing in Self-defence is justified in Law — Killing in 
malice — is murder. So is the Banishment of Roger 
Williams — if it were a "quere" — if it were a con- 
scientious, Diistake — hold out to it the "Branch ;" 
Cover it with the "Mantle.'' But if either — Roger 
Williams, or the Puritans — were Conscientiously con- 
tumacious — the "Olive Branch — and Mantle" — will 
need to " lie on the table." 

By this same rule are we to reconcile ourselves 
towards each other as Christian Churches, of different 
denominations. It is only an "Obsolete Blunder" — 
to pretend that we are all, right — because we conscien- 
tiously — differ. If two parties differ widely — and 
conscientiously — and contentiously, even — if one be 
right — the other must be wrong — perchance, both 



AiVB ROGER WILLIAMS, VhYDICATED. 25 1 

may be wrong. The plea of conscientiousness, on both 
sides, does not rectify the difference. Still it is our 
duty to be Charitable, towards each other — altho' we 
cannot walk together in Church Fellowship. What 
is to be done ? Simply bear with each other, because 
there is between us a conscientious, mistake. It is 
thus we must look upon Roger Williams, and the 
Puritans. Be charitable towards their conscientious 
differences. 

Few are the persons in all the walks of life, but will 
claim to be conscientious in what they do. And yet 
how few but look upon others, and wonder, what kind 
of a conscience it is, that lies behind their lives ! 
Matrimonial infelicities, are all based on a "just 
cause." (i*) It is well to live in a land, and in an Age, 
when no power in Church, nor in State — in Court, nor 
in Camp — is either authorized ; or allowed, to assume, 
judgment upon others' opinions — especially conscien- 
tious, religious opinions. 

Hence as we have found — Roger Williams, and the 
Puritans were Equals before the Law — with equal 
rights to life — liberty — and happiness — and to in- 
habit in Massachusetts Bay — and equally conscientious, 
in their Religious opinions — and inasmuch as their 
Sentence of Banishment against him, makes them 
appear to be unequals — it is imperative, to remove that 
inequality ; that their Sentence be Revoked. For 
while we grant, that their Sentence, was a conscien- 
tious mistake — yet the act involved in the viistake, 
when done in malice is a crime ; for it is assuredly a 
violation of Christ's Golden Rule. It was for their 
malice in it, that Peter said to the Jews — "Ye have 



252 THE PILGRIMS, PURITANS, 

taken Jesus of Nazareth, and by wicked hands have 
crucified and slain." 

The Golden Rule, requires the correction, of a mis- 
take ; under however much conscientiousness made ; 
just as promptly, when it is discovered to be a mistake 
— as it does, the correction of a trespass. The refusal 
to correct a conscientious mistake, as far as may be, 
when it is revealed as such — turns it into a contuma- 
cious trespass. If therefore ; Roger Williams, or the 
Puritans, made any conscientious mistakes, and "fell 
on Sleep," before they became aware of their deflec- 
tion ; cover them, with the great "Mantle." 

But the Apologist, who rises 200 years, or any num- 
ber of years, afterward, and justifies the Puritans in 
their treatment of Roger Williams ; as a righteous 
vindictiveness of the Court, on him ; for his " conscien- 
tious contentiousness ;" upsets everything. He makes 
Roger Williams, a disturber of the civil peace without 
cause — and makes the Puritans' conscientiousness, 
doubtful ; and their act of Banishment against him, 
one of contumacious vindictiveness. Of this, thank 
the Lord, we've had enough, from ; apologists. 

It is good luck for modern scribblers about the Puri- 
tans that they did not live in those days ; for they, and 
Roger Williams tho't more of each other, than they 
would of such men as busy themselves in representing 
either Roger Williams, or the Puritans — "as sinners 
above all men." And even in our own day such writers 
might well hide their diminished heads — when we 
recall the noble words of the Hon. R. C. Winthrop, 
now living — a lineal descendant of "ye noble Gover- 
nour " — in his Oration at the 250th anniversary of the 



AND ROGER WILLIAMS, VINDICATED. 253 

Landing of the Pilgrims, delivered at Plymouth, Mass., 
1870. 

" I have an hereditary disposition, to be not only 
just, but tender toward his memory, for Williams and 
the Winthrops, of old, in spite of all differences, were 
most loving friends, from first to last. I would palliate 
not a particle of the persecution, or cruelty, which he 
suffered — from whatever source it came." . . . 

In the very same line, of the foregoing words of 
Hon. R. C. Winthrop — For the Puritans' sake, for 
Christianity's sake, for humanity's sake — we venture 
— we presume — yea, we unhesitatingly, and conscien- 
tiously — and insistently ; claim, the right to use the 
Branch and Mantle of Christ's Charity, to be spread 
over all the conscientious mistakes, of the Puritan 
Fathers, whatever they were ; committed without mal- 
ice ; so far as they were without malice. But let it be 
remembered, that the conscientious mistakes of the 
Puritans, or of Roger Williams, are not an inheritance, 
to Posterity, to be perpetuated, nor reperpetrated, 
cherished, nor even to be apologized for, separate, from 
conscientiousness. A mistake made thro' conscien- 
tiousness, or ignorance, is not a crime, in him who 
makes it — and yet that same act perpetrated with 
malicious intent, is a crime. 

Hence the Generall Court of Mass. Bay, in 1635, 
Banished Roger Williams for his Religious opinions, 
thro' a conscientious mistake — and are not held for 
crime, in so doing — but if the General Court of Massa- 
chusetts should Banish a man out of ''ye lymitts'' — in 
1890 — for his Religious opinions — they would be held 
for crime ! 



254 THE PILGRIMS, PURITANS, 

"The times of that ignorance God winked at — but 
now," etc. . . . 

Therefore we fancy we have reached the immovable 
conclusion — that the Puritans — and Roger Williams, 
were Equals in their God given rights to life — liberty 

— and the pursuit of happiness — equally to be re- 
spected for their devout Christian Conscientiousness — 
equally entitled to the full benefits of the "Olive 
Branch" — and of Christ's "Mantle of Charity," for 
all their conscientious mistakes — and equally to be 
honored for their undiminished esteem for each other 

— while engaged on opposite sides — in working out 
the solution of the great, momentous, imperishable 
problems of Civil and Religious Liberty — in the King- 
doms of Christ and Csesar — for the good of the whole 
world ! ! 



AND ROGER WILLIAMS, VINDICATED. 255 



CHAPTER III. 

THE DOCTRINE OF RELIGIOUS LIBERTY AS ADVO- 
cated by roger williams, survives :— while 
the theocratic system of the puritans has 
dissol ved a wa y, therefore, their sentence of 
banishment against him, ought to be 

Revoked. 

In this matter we may find an illustrious example of 
the " Survival of the Fittest." At least it survives. 
Nothing succeeds like success. 

We will now stroll into Chapter III., to discover as 
we may — the success or failure, in public opinion, of 
the two Policies — as advocated, by the Puritans, versus, 
Roger Williams. It is said; "a Town is a hard thing 
to fight." Public opinion — vox populi — is a mighty 
Town. If public opinion, is fortunate enough to get on 
the Lord's side — vox Dei — then, it is an Almighty 
Town. One with the Lord is the majority. " Who is 
on the Lord's .'* Let him come to me." 

The direct issue between Roger Williams and the 
Puritans — in Massachusetts Bay — culminated in his 
Banishment from "ye lymitts." 

After the decision of the General Court of the Bay, 
on his case — the question involved, then went to the 
World. That "Almighty Town." Has the verdict of 
the " Town " — indorsed, or reversed, that of the Court .-• 

If either of them proposed a system ; of Church and 



256 THE PILGRIMS, PURITANS, 

State — or State and Church — or the Church by itself 

— and the State by itself — if either system, had its 
Foundation in the sand — and its walls made of hay, 
or wood — or stubble — or if it were as the "Colossus," 
of Rhodes — or an "Image of Gold, of Silver, of Brass, 
of Iron, and of Clay" — standing with one foot on 
"Land's End" — and one on " Cape Ann ;"" Every 
man's work must be tried, so as by Fire." 

If in our search for the "increase, or decrease " — of 
the two Policies ; of the Puritans — and Roger Williams 

— we find either of them — "Conscientiously Conten- 
tious" — in the Right — or, either of them — "Con- 
scientiously Contentious " in a Mistake — the result, 
can be prognosticated, if it be not predestinated. We 
have already committed ourselves to the Charitable 
Conclusion ; that neither of them intended to do any- 
thing, Criminally wrong. But inasmuch as their Theo- 
ries, differed widely — and inasmuch as the practical 
results of their Theories differ still more widely — it is 
to be feared — ■ that somewhere, somehow, somebody — 
has made a mistake. 

A. The Decline and Fall of the Puritan Theocracy 

— was Predestinated, upon the conscientious mistakes 
of its Friends. 

1. It appears now, that it must have been a conscim- 
tions mistake — in the Puritans, to accept a Charter, for 
their Colony, from King Charles I. — without any clause 
in it, concerning liberty, or Conformity, in Religion — 
and then to provide, in their System of Theocracy — 
for the Magistrate — and Court, to intermeddle in mat- 
ters of Conscience and Religion. 

2. It was a mistake — however conscientious — for 



AND ROGER WILLIAMS, VINDICATED. 257 

the Puritans in England to bind Mr. Ralph Smith, be- 
cause he was a "Separatist" — by promise; not to 
preach in Massachusetts Bay — on his arrival there — 
without permission from Gov. Endicott — and then to 
send an order, by the same ship, in which Smith came, to 
Gov. Endicott — "not to permit him to remain in *ye 
lymitts.' " 

3. It looks now like a great mistake, in Gov. Endicott, 
to Ship the Brownes home ; for " Separating " from the 
Church at Salem, and setting up Church of England 
Service. The more, as the Brownes were persons of 
consequence ; Assistants in the Gov.'s Council ; and 
above all to ship back members of the King's Church, 
after the King had given them a Charter, silent, on 
liberty in religion. This was setting the Brownes free 
in England to stir up "repugnance," in the mind of the 
King — towards the Massachusetts Bay Colony. 

4. The Puritans might have avoided the Mistake of 
issuing their Farewell address, in 1630 — from on board 
the Ship Arbella — of fraternal assurance, that they 
were still in loving membership with their brethren in 
and of the Church of England ; and as soon as here, 
set up their Theocratic Churches, wholly omitting the 
Prayer Book. 

5. It must have been an intensely conscientious mis- 
take — as soon as the Puritans were anchored in Mas- 
sachusetts Bay — before they had left the Ship Arbella 
— to order that houses be built for the Elders ; and for 
their salaries to be paid out of the public treasury — 
under their Charter, from the King — sile?it, on liberty 
in religion. 

6. Posterity can but wish — that our Puritan Fathers 



258 THE PILGRIMS, PURITANS, 

had avoided the ?nistakc, of ordering ; that the right of 
Citizenship, and voting, should depend upon being a 
Church-member, in some Church of the Theocracy. 
This would be used, as "repugnant to the Laws of 
England." 

7. It is a question for Posterity to consider whether 
or not it was a mistake, when pursued by bishop Laud, 
for Roger Williams to flee his Country Bristol way — ■ 
and take ship, with his wife — to Boston ^ And also — 
whether it was a mistake, or not in him ; when asked to 
preach for the first Puritan Church in Boston ; to de- 
cline their Call, and give as his conscientious reason, 
that — they were an " unseparated people .-* " 

8. Was it, or was it not, a mistake — after the Puri- 
tans had gladly left England, to get from under the 
burdens of the State Church there — for the Court at 
Boston, to warn the Church at Salem, not to employ 
Mr. Williams as their Teacher — because he had declined 
the Boston Call " — etc. ? Was it wise for them to lay 
burdens on the Salem Church, which they themselves 
would not bear in England } 

9. What kind of a mistake was it, if it was one ; for 
Roger Williams to accept a Second Call, to the Salem 
Church, and return there from Plymouth — while as 
yet the "Serious advice of the Boston Court" — was 
not withdrawn — inhibiting his installation over them 
as Teacher ? 

10. Was it a wise mistake; or otherwise; for the 
Court to issue a Second, " Serious Advice to the Church 
in Salem, not to call Mr. Williams to office, as a thing 
of such ill-consequence " — with the First advice still 
among the notices, " By Authority " ? 



AND ROGER WILLIAMS, VINDICATED. 259 

11. Was it a prudent mistake — in Mr. Williams, to 
continue to teach ; that " the Magistrate has no right by 
his Civill Office, to intermeddle in matters of Religion " 

— while he was aware that the Court held the opposite 
opinion ; as tenaciously, and Conscientiously as he held 
his opinion ? This was the Castle, to be held or taken. 

12. Was it an imprudent mistake — and "Contempt 
of Authority " — or — an inalienable right — for the 
People of Salem, to proceed to the public Ordination 
of Mr. Williams — as their Teacher — with the double 
advice of the Court not — to do So — " without due 
advisement .-'" 

13. It must have been, a conscientious, Mistake — 
and to be tolerated ; as nothing worse than a mistake — 
for the Court to issue a peremptory summons to Roger 
Williams and the Salem Church, to appear before them 
to answer for "Contempt of authority" — in the im- 
portant justifiable matter of his ordination, as their 
Pastor. 

14. Was it a hasty or tardy Mistake — when the Court 
seemed to "be angry and sin not" — by "general! 
ereccon of hands, ordered Mr. Endicott committed " 

— for his conscientiously vehement protestation; be- 
cause of their Magisterial intermeddling, in the ques- 
tion of the Ordination of Mr. Williams as Pastor by 
the Church at Salem .' 

15. Was it a timely, or untimely Mistake, in Pastor 
Williams, to write letters to the Churches where the 
Magistrates were Members, advising their admonition ; 
for their malfeasance, as officers of justice } 

16. Was it a commendable Mistake — for the Elders 
of Massachusetts Bay, Conscientiously even — to Com- 



26o THE PILGRIMS, PURITANS, 

bine against a Brother Elder — and advise the Court 
to Banish Roger Williams, for Conscientiously contend- 
ing against the right of civill Magistrates — to inter- 
meddle in Religion ? 

17. Was it, or was it not — a Mistake — for Roger 
Williams to " maintain all his opinions " — in face of 
the Court — while the prospect of Banishment was 
before him tho' he declared himself " ready to be Ban- 
ished, or die in New England " ? 

18. Was it else than a Mistake, as seen by Posterity 
— for the Court, to pass the Sentence of Civill Banish- 
ment, against him for conscientiously maintaining, that 
Magistrates ought not to intermeddle in Religion ? 

19. What kind of a Mistake was it — for Mr. Wil- 
liams to preach in his own Iionse — to those who desired 
to hear him, after his Sentence was promulgated — 
altho' he had been only restricted on " going about, to 
draw people to his opinions ? " 

20. If it were not a Mistake — it was a collapse — 
when the Court sent Capt. Underbill to arrest Roger 
Williams and Ship him to England. 

21. Was it a Mistake, or not; for Gov. Winthrop, 
gamesomely, to send Roger Williams a "hint from 
God," that "he better not be there, when Capt. Under- 
bill got there .-' " — and he ivasnt. 

22. How was it for a Mistake — when Gov. Winslow, 
conscientiously advised Roger Williams, to canoe over 
the river, from Seekonk ; listening as he went to the 
kindly note — " Wha-chcer " — and was welcomed to the 
Wigwams of Miantonomo — and Canonicus — at Moos- 
lausick } 

From this point in their History, Roger Williams* 



AND ROGER WILLIAMS, VINDICATED. 26 1 

and the Puritans become equals, again — Each had a 
Country. Their case is now in the hands of the 
Grand Jury — known as Posterity, who will have all 
the time to make up their verdict, from now until the 
"appearing of our Lord and Master — when he comes 
to judge the world in Righteousness." 

Let the "Charge to the Jury" — be, that the mis- 
takes of the Puritans towards him — are not Crimes — 
neither are the accusations laid to his charge, in their 
Sentence; Crimes. All \.\\€\x Mistakes, ^tx^ Conscien- 
tious mistakes. 

B. Symptoms of the Decrease of Theocracy — and 
the Increase of Religious Liberty — before — Roger 
Williams' Banishment. 

1. The primary rebuff — from which Theocracy in 
Massachusetts Bay never recovered — was his refusal 
of their Call — Because they were " Unseparated." 
It pierced them, to the Core. That " wet-sheet " — 
fixed public attention, on that single point, and the 
more it was studied, the more the world saw it to be, 
the Very Virus, of Constantinianism. That " ill-egg" — 
which Dudley feared was in Toleration ; " hatched a 
cockatrice" — in Theocracy — to its Ruin. 

2. The next blow under which Theocracy continued 
to reel and stagger, was the loss of their Charter. 
Almost within four years, after it was granted, the King 
had occasion, or took occasion, to listen to complaints 
— well-founded, or ill-founded something — "repug- 
nant," to the King, if not to the Laws of England. 
And let it be remembered, that all this was brought 
about — and the Charter " reass?t7ned" — very soon 
after Roger Williams returned from Plymouth — so that 



262 THE PILGRIMS, PURITANS, 

the "charge, that he undermined the foundations of 
the Colony " — is without any foundation. 

3. Then came the beaching wave of public opinion, 
dashing against the Church-and-State-ship of the Gen- 
eral Court, in the vigorous conscientious protest from 
Salem — against the "Magistrates meddling," with 
the Church for ordaining the man of their choice, as 
their Pastor. This Earthquake, shook " Colossus " — 
and shook it again ; and shook it down — in lOO years. 

4. A still mightier washing of the sand from under 
the Theocracy, was the " infeccon of Mr. Williams' 
Opinions " — which had not only " filled all Salem " — 
but had very greatly leavened the Colony, as against the 
" Magistrates meddling in matters of Religion." " Many 
being taken with apprehensions of his godliness, and of 
the weaker sex, not a few." Before these demonstra- 
tions of the Consciences of Public Opinion the ; "Court 
desisted." 

5. Another weakening in the Theocracy — was the 
revelation of the incoherent elements, in the Generall 
Court itself. The restful pillow on which the Court 
had "breathed its life out sweetly there" — was the 
strengthening and vivifying " Advice of the Elders." 
In the very act of " Sentence-passing " — against Roger 
Williams, the key-stone of the Theocratic Arch — fell 
out — in the Greatest Elder of the Elders, withdrawing 
from the Court. 

Other eminent gentlemen were in sympathy with him, 
against the Sentence. This act of flinching at a criti- 
cal point — was not an open protest — but suggestive 
of the presence of untempered mortar, in the wall. 
Roger Williams stood alone ; undaunted ; with the 



AND ROGER WILLIAMS, VINDICATED. 263 

Court, and Elders, against him, — while Mr. Cotton, 
with the Civil and Ecclesiastical Powers of the Colony 
behind him ; felt a weakness. 

6. All that Roger Williams — and the cause of Reli- 
gious Liberty suffered, in this " shock of Battle, and 
wreck of worlds" — was his eviction, from Massachu- 
setts Bay, and Plymouth Bay Colonies — and his induc- 
tion, into Narrohigansett Bay Colony. He to increase 

— the Court to decrease. 

Up to this time, the Theocracy had received five 
telling blows ; and from the demolishing effect of each 
one of them, it never recovered — while all these, and 
many more followed, one after another, giving it no time 
to recover. And every blow that weakened Theocracy 

— strengthened Religious Liberty. Let Posterity cover 
the conscientious mistake of the Forefathers, with the 
"Mantle of Charity." but correct the mistake of Ban- 
ishing Roger Williams, by Revoking the Sentence. 

Upon this principle, if the Pope of Rome — will in 
this 19th century apologize to Christendom; for the 
questionable acts of his predecessors in office — as 
" Conscientious " Mistakes — we will make a pilgrimage 
to the Eternal City, bearing the "Olive Branch" — 
and cover his Infallibility, with the " Mantle of Charity " 

— as the God-father of all the Papal Fathers — and so 
Popery — and Protestantism, be one — to-day ! 

C. Theocracy — Keeps on in Decline, from, and 
after, the Banishment of Roger Williams — Oct. 19, 

1635- 

We have seen, that the foundations for the overthrow 

of the Theocratic System were laid, and well advanced 

in the "repugnance felt in England about the Charter" 



264 THE PILGRIMS, PURITANS, 

— before, Mr. Williams returned to Salem, from Ply- 
mouth — and hence the too modern slanders, too well 
indorsed, that Roger Williams — "undermined the 
foundations of the Massachusetts Bay Colony;" are 
equally base, as baseless. 

The decaying, and doomed, Theocracy, hastened to 
its fall, from internal disintegration — and blows from 
external demolition — the latter, mainly from England. 

1. The hardest back-set to Theocracy, was the prop- 
osition of Gov. John Winthrop — "To recall Roger 
Williams — Revoke his Sentence — and show him some 
special marks of honor." Many of his council were in 
favor of doing it — but there was Conscientiousness 
enough among the rest — to make another, great 
mistake. 

The English language cannot be framed into a para- 
graph to express a more damaging Criticism ; deroga- 
tory of the action of the Court, in passing that Sentence. 
No wonder Mr. Cotton was sick, and wanted to go out. 
Evidently Mr. Winthrop esteemed his lifetime friend, 
Mr. Williams — more than he did the " Advice of the 
Elders." This suggestion of Mr. Winthrop, was as a 
"consuming fire," against Theocracy. At the same 
time Roger Williams was in Narrohigansett Country, 
sowing "the infeccon of his opinions." 

When Posterity becomes sufficiently imbued with 
a sense of the Historical justice, contained in Gov. 
Winthrop's humane and Christian suggestion, they 
will, "draw forth from its dread abode" — the Sen- 
tence of the Court — and Revoke it. 

2. Then came the Mrs. Hutchinson Episode — as if 
it were " the Seed of the Woman, to bruise the head " 



AND ROGER WILLIAMS, VINDICATED. 265 

of Theocracy. This crusher took effect on the great 
Elder John Cotton, who inclined off from the more 
stable ones of the first Boston church, and favored 
her views. He however afterward apologized to the 
Church, and " thereby recovered his fame throughout 
all New England." But he was never so great after he 
dodged fire — at Sentence-passing, against Roger Wil- 
liams — and after his return from scouting with the 
Hutchinsons. What he recovered, Theocracy lost. 

3. The first New England Synod was called to prop 
up the crumbling walls of Theocracy. The number of 
" false, heretical, and very dangerous opinions " — re- 
ported was so great, that it was proposed not to enter- 
tain them before the Synod — as it would be a reproach 
to the Colony. Others were for ferreting out the 
heretics, and exposing them. Some confusion arose 
when the Synod called upon the " Magistrates to inter- 
meddle'' — at this some of the Delegates withdrew. 
The Synod managed to Sentence a few to "depete" 
to Rhode Island. The Synod closed, in something of 
the plight of Pharaoh's grain-fields, after the hail-storm. 

4. About this time Roger Williams, with the People 
of Providence, had organized themselves into a volun- 
tary civil Government — limited to "civil things only" 
— whereby Magistrates, were excused from " intermed- 
dling " in religious opinions. This laid the foundation 
for the " Separation of Church and State." This the 
Elders and Court of Massachusetts Bay Conscientiously 
feared, as an "erroneous and very dangerous" Doc- 
trine. Mr. John Cotton "considered Democracy, fit 
for neither Church nor State " — Mr. Williams consid- 
ered it fit for either — and so fit for both. 



266 THE PILGRIMS, PURITANS, 

5. About 1639 — Roger Williams became a Baptist. 

As Elder Brewster thought he saw Anabaptist ten- 
dencies in him — like John Smyth of Holland. He was 
reported as " filling all Salem with Anabaptistry and 
rigid Separation " — and so it came to pass, in Provi- 
dence — also. He was of no particular Denominational 
Confession before his Banishment — but is now well- 
known as founder of the First Baptist Church of Provi- 
dence, Rhode Island, and in America. Verily he was 
like John Smyth of Holland ; and the Baptists of Eng- 
land who published a Confession of Faith in 161 1 — the 
year of the King James Version of the Bible. In this 
Confession we find — "The Magistrate is not to meddle, 
with Religion, nor matters of Conscience — nor to com- 
pel men to this or that form of Religion — because 
Christ is the King and Lawgiver of the Conscience." 
Roger Williams' idea of Separation of Church and 
State has grown and increased greatly — while the 
Great John Cotton's idea of Theocracy — has followed 
his example — " I withdrew myself." 

6. Roger Williams obtains a charter — while the 
Bay Charter is reassumed. In going to England for 
this Charter, he could not pass thro' Massachusetts 
without license from the Court. He went by way of 
Manhattan (N. Y.). On his return, he was authorized 
to land at Boston, and pass to Providence. The Sen- 
tence of the Court was not recognized by the British 
Parliament. 

7. In 1643 — the Colonies of the Massachusetts Bay 
— Connecticut — New Haven, and Plymouth, formed a 
Union Rhode Island being conscientiously left out, 
"because the people followed Mr. Williams' religious 



AND ROGER WILLIAMS, VINDICATED. 267 

opinions." The Commissioners of this Union, offered 
their services " to suppress the influx of error under the 
deceitful Color of Liberty of Conscience." In 1646, 
these Commissioners called the Second N. E. Synod 
"to compose a Platform of Church Discipline." Still 
blind to their Conscientious mistakes — this Synod or- 
dered — " if any Church shall walk obstinately in any 
corrupt way of their own — the Magistrate is to put 
forth his coercive power " — for their correction. This 
was in the "Cambridge Platform " — which slumped, 
and let the Theocracy through. 

8. A very severe law was passed by the General 
Court in 1644, against some that walked in their own 
way. The next year divers merchants and others asked 
for a change in it. 

9. In 1646, a petition was sent to the Court, com- 
plaining of the exclusive limitation of civil privileges to 
members of the Theocratic Churches— and asking for 
the enjoyment of the civil rights of English Subjects. 
Theocracy was not popular. 

10. In 1649 — the Mass. Bay Court requested the 
Plymouth Bay Court to enforce their Law of 1644, in 
the Old Colony. Plymouth, more than declined — 
thereby dealing a moral and mortal blow against Theoc- 
racy. On his death-bed, Gov. Winthrop refused to 
sign a decree of Banishment, saying — "I have done 
too much of that already." 

1 1. About this time, the Bay Court, asked the "Com- 
missioners of the United Colonies" — for aid in sub- 
duing Warwick to prevent its being absorbed into R. I. 
as an additional field, for Roger Williams' opinions. A 
meeting of the Commissioners was held in Plymouth, 



268 THE PILGRIMS, PURITANS, 

to consider the subject. Plymouth refused the aid — 
and the meeting broke up in what is sometimes called 
a Row — or something like that. So — Theocracy came 
tumbling down. 

12. In 165 1, occurred the public whipping of Mr. 
Obadiah Holmes, by order of the Court, on Boston 
Common. When this was heard of in England — Sir 
Richard Saltonstall wrote Messrs. Cotton and Wilson, 
Ministers of Boston — " Rev. and Dear Sirs — whom I 
unfeignedly love and respect — it doth not a little 
grieve my Spirit, to hear that — in N. E. you fine, 
whip, and imprison men, for their Consciences. . . . 
These rigid ways have laid you very low in the hearts 
of Saints. . . . 

Theocracy — still grew unpopular. 

13. In 1651 — Messrs. Williams, and Clarke, were 
sent by Rhode Island People, to England — by way of 
Manhattan again — to obtain a renewal and improve- 
ment of their Charter. This they did very easily. 

Upon Mr. Williams' return — Oliver Cromwell gave 
him a passport, not only to land at Boston and go direct 
Ij Providence, as Parliament had done before — but an 
unlimited pass, "to go throughout all the United Colo- 
nies at all times without molestation, and zvithont, a 
' license from the Court.' " 

We may imagine the estimate, in which John Win- 
throp — and Oliver Cromwell, held the Sentence of 
Banishment against Roger Williams — by the Massa- 
chusetts Bay Court. Mr. Winthrop wanted it Revoked 
— Cromwell, authorized him to trample it under foot. 
Alas Theocracy ! 

14. The Government of Rhode Island having been 



AND ROGER WILLIAMS, VINDICATED. 269 

reorganized on the basis of the new Charter, at the 
General Election, May 22, 1655 — Roger Williams was 
re-elected Governor. A letter was duly received from 
Oliver Cromwell — "Confirming the Government as 
now established." Congratulations from England, and 
the Colonies were showered upon him, as " The ram's- 
horn of the Lord Jesus Christ, that was blowing the 
blast, that was to lay low" — such as the Theocracy. 
Roger Williams was not long after invited to Boston — 
without "license from this Courte " — on Business. 

Professor Diman, in his Oration, says — " Thus for 
the first time in History, a form of Government was 
adopted which drew a clear and unmistakable line be- 
tween the temporal and Spiritual power, which was an 
anomaly among the Nations. . . . The Covenant sub- 
scribed by the Settlers of Providence, was the first em- 
bodiment, in an actual experiment, of the great principles 
of an unrestricted Religious Liberty. . , . The un- 
usual circumstances under which we came into being, 
only intensifies the gratitude with which we hail the 
Apostle of Religious Liberty as the Founder of Rhode 
Island." 

15. In 1659 — the Court adopted such severe meas- 
ures against the Quakers — that the popular indigna- 
tion became so intense — that the Court however 
conscientious to protect themselves from annoyance 
were forced again — as in Salem — to desist. No such 
tumult in Roger Williams' land — for such cause. 
This use made of the Magistrates, in matters of reli- 
gious opinion, by the Theocracy — grew more and more 
unpopular and unbearable — as the system died away. 

16. Still heavier blows awaited the Theocracy. Dur- 



270 THE PILGRIMS, PURITANS, 

ing the Protectorate of Cromwell, Toleration had a 
Sunny Season, so far as he could protect. But upon 
his death in 1658^ — the way was open for the crown to 
pass to the head of Charles II. He at once ordered 
the suspension of capital punishment against Quakers 

— complete toleration for the Church of England — The 
repeal of the Law, requiring all Voters to be Church- 
Members — Also, that all persons of civil behavior, he 
admitted to the ordinances of Baptism, and the Lord's 
Supper. Chas. did not meddle with the conscientious- 
ness, of the Theocratic System — but dealt crushing 
blows, upon its Mistakes. These he dealt with all the 
more summarily — as they were among the "repug- 
nant " things, against his father's Charter. 

17. In 1662 — the 4th N. E. Synod was called. 
Among its "canons," was; that — "It is the most to 
be abhorred maxim, that any Church should exempt 
themselves from giving account to any other church 
like themselves — or christian Magistrate above them." 
In due time however, the "Cambridge Platform" — 
and this annex broke apart and tumbled down. The 
noise thereof was Theocracy's Dirge. 

18. The Orders of Chas. II. ^ struck the Church and 
State system of the Puritans, fore and aft. In front he 
demolished their breastworks — and supposed, strong 
points. Behind them, were the increasing population 

— and the rapidly growing Sentiment in favor of free- 
dom in religion — and akin to it, a growing relish for 
civil liberty. Hence every breach made by the King 
was followed up by new — more urgent and increasing 
demands for popular Freedom. 

19. King Charles sent royal Commissioners, to 



AND ROGER WILLIAMS, VINDICATED. 27 1 

inspect the doings of the Commissioners of the 4 Colo- 
nies. His agents did not hesitate to display in the face 
of the Puritans, the ceremonials of the church of Eng. 
— notwithstanding they were to them ever so distasteful. 
This was in part, amends for Endicott's shipping home 
the Brownes from Salem — for setting up Episcopal 
Service there. 

20. In 1667 — a letter was received in Rhode Island 
intimating non-intercourse — if they did not conform 
to the policy of the United Colonies. Rhode Island 
replied — " It is much in our hearts to hold forth a 
lively experiment — of a prosperous Civil State, in which 
there is liberty in religious concernments." 

21. In 1668 — Chas. sent an order to Massachusetts 
Bay — for — " Toleration to all Sects but Papists — and 
the suspension, of the church-member's vote. This 
blow struck the Theocracy hard, in the back-bone. 

22. In 1669 — the First Church of the Puritans in 
Boston — the identical " unseparatcd '' church whose 
call Roger Williams declined, was taken with a schism, 
and separated, among themselves. Out of this rupture 
came the " Old South Church." An appeal was made 
to the Generall Court — and the Separatists, were Sus- 
tained. This same Court, 34 years before — Banished 
out of the Colony Roger Williams — ^ that "Arch-Indi- 
vidual Separatist." Mistake, or no Mistake — some- 
where ! 

23. The fifth N. E. Synod, scarcely made their voice 
heard, or influence felt — beyond the hall — where their 
meeting was held. "Gently, oh, gently lead us." 

24. About 1680 the Doors of the First Baptist Meet- 
ing House were nailed-up by a Authority. They were 



2/2 THE PILGRIMS, PURITANS, 

found soon after (unostentatiously) unnailed. The 
Court, was more intimidated than the Church. 

25. During the reigns of Chas. I.; Cromwell; and 
Chas II. — the whole Puritan Theocracy became very 
badly demoralized. Religious liberty, in the mean time 
waxed stronger and stronger. 

26. On May 12, 1680 — the Sixth, and Last N. E. 
Synod was called. In its Decree on Liberty of Con- 
science — -Chap. xxiv. sec. 3, was "Yet in such — differ- 
ences about the Doctrine of the Gospel, or ways of the 
Worship of God, as may befal men, exercising a good 
Conscience . . . there is no warrant, for the Magistrate, 
to abridge them of their liberty." 

This was Roger Williams' Doctrine, precisely in 1631, 
when he declined the call of the First Church of the 
Puritans, in Boston. And just within 50 years from 
the time he declared in Boston, that " Magistrates 
ought not to abridge Liberty of Conscience " — this 6th 
and Last Synod of the N. E. Theocracy promulgated 
what the " Elders " of Boston denounced — as Roger 
Williams' — " erroneous and very dangerous doctrine." 

Verily the "blast of the ram's-horn " — by Roger 
Williams, blown for Jesus Christ, laid the walls of the 
Boston Theocracy — where the " walls of Jericho lay." 

Roger Williams was yet alive, to see that Day ! 

Finis Theocracy. Selah. 

D. The continued and demolishing blows that fell 
upon Theocracy after the Death of Roger Williams. 

I. It is not definitely Known, what is the exact Date 
of his Death. But, that he had attained to an honor- 
able good old age, of about fourscore years, is known, and 
the time of his Death is supposed to have been during 



AND ROGER WILLIAMS, VINDICATED. 273 

March — April — 1683. Besides his world-wide imper- 
ishable renown, as the Apostle of Religious Liberty in 
New England — he is held in the highest esteem, by 
the good citizens of the State — as the Founder of 
Rhode Island. He was repeatedly chosen by the peo- 
ple to the Office of President — or Governor, of the 
Colony. "His Death occurred in 1683 — in the City 
of Providence — and he was buried under arms, in his 
Family Burial-ground ; with every testimony of respect, 
which the Colony could manifest." 

The Christian Civilization of the whole World, will 
forever honor Roger Williams. But with however 
much honor they may honor him — "To Whom Honor 
is due " — all — will not be done, which ought to be done ; 
until — The Sentence of Banishment, passed against 
him is Revoked — by Authority — and a Suitable 
Monument erected to his Memory — in Boston — Mas- 
sachusetts. 

2. Under James H. — 1685, Gov. Andros — the 
King's governor of the Colony — to the utter disgust 
of the Boston, Puritan Separatists — Ordered the 
church of England service, performed in their " Old 
South Meeting House." Yet its doors, were neither 
nailed-up, nor unnailed. 

3. New Charter for Massachusetts. 

The original Charter from Chas. 1st. — for Massa- 
chusetts Bay, had been a poor staff to lean upon after 
his reassumption of it in 1633. In 1692 — Sir Wm. 
Phipps arrived in New England as King's Governor of 
the Colonies. He brought the new Charter, which 
united Massachusetts and Plymouth Bay Colonies in 
one, under the name of Massachusetts. On the sub- 



2/4 ^-^^ PILGRIMS, PURITANS, 

ject of Religious Liberty, it provided — " Toleration 
for all sects but Papists." No very low bow to Theoc- 
racy. 

4. First Sermon under the New Charter. 

At the first meeting of the General Court — after 
the Union of the two Colonies, in the Sermon on the 
Occasion — we find — "Things will not go well, when 
. . . the Civil Magistrate, with civil penalties, compels 
men to this or that way of worship which they are 
Conscientiously indisposed unto . . . when did fines 
and gaols ever cure heretics .-'... I would put in a 
barr against the persecution of any that may Conscien- 
tiously dissent from our way. . . . Nor would I desire 
myself to suffer persecution upon a clearer cause, than 
that of testifying against persecution of other Chris- 
tians, who are not of my opinion." 

Had the General Court accepted this Doctrine as it 
was preached to them 55 years before by the renowned 
Salem Pastor — whom Endicott was Committed for 
Conscientiously, vehemently, and contentiously defend- 
ing — Roger Williams never would have been Banished. 

5. A marvel at the Ordination of Mr. Elisha Callan- 
der, in 1 71 8, as Pastor of the First Baptist Church of 
Boston. 

By request — Mr. Cotton Mather, grandson of Mr. 
John Cotton — (the "save one" of the Elders), who 
withdrew, when the Court sentenced Mr. Williams ; 
consented to preach the Sermon. Mr. John Cotton, 
would hardly have preached Mr. Williams' Ordination 
Sermon, at Salem, even if he had been requested. 
But Mr. Mather the grandson — had lived to see The- 
ocracy fade away. Mr. Mather, was also the Puritan 



AND ROGER WILLIAMS, VINDICATED. 2/5 

Historian, and hence his words have weight ; on liberty 
in Religion. 

His Text, was Gen. 49: 7. Subject — "Good Men 
United." In it he said — "If our Brethren in whose 
house we are now convened, met with anything too 
unbrotherly, in former times; they now with Satisfac- 
tion, hear us expressing our dislike of everything which 
looked like persecution." He denounced the anger 
of persecution, as Ctirscd : and persecution itself, 
an " Obsolete Blunder." Mr. Increase Mather, also 
assisted at this Ordination. 

This was a more quiet time than when Mr. Williams' 
Ordination, was a " Great Contempt of authority " — 
over 83 years before. It was a great improvement 
upon the Conscientious Mistakes — of former days. 
Posterity will respond — Amen, and Amen. Selah. 

6. The Hollis Thank-offering, for " Good Men 
United." 

The joyful event of " Good Men United " — So in- 
spired one Mr. Thomas Hollis 1st., (or Jr.), of England 
with gratitude to God — for the glorious triumph (not 
of "Conscientious mistakes" — ) but Religious Liberty 
in New England that he celebrated the Event, by mak- 
ing a Thank-offering to God. This Act of Worship, 
took the tangible Form of a large bequest, to the 
Corporation of Harvard College — as a permanent 
Fund, for the Education of Young Men, for the Min- 
istry of the Gospel of Christ — the " Hollis Fund " of 
Harvard by bequests of that Family. 

7. Request for another Synod. 

In 1725 — the General Court was requested to issue 
a call for another N. E. Synod. It was found to be 



276 THE PILGRIMS, PURITANS, 

judicious, to refer the matter to the English Lawyers ; 

— who gave it as their Opinion — that "Such Synods 
were illegal, without express sanction of the King." 
This was a Summary disposal of the Theocratic Synods 

— and all their Conscientious mistakes. This opinion, 
would, by retroaction, make the Banishment of Roger 
Williams — illegal. Thus was Theocracy torn into 
Shreds by Public Opinion. 

8. Rhode Island's example followed. 

By the year 1729 — all State Taxes, for the support 
of the Theocracy, were abrogated. 

9. Religious Liberty guaranteed, by the Constitution 
of the United States. 

So thoroughly, and blessedly had Freedom in Re- 
ligion, leavened public Opinion in the American Colo- 
nies, that it prepared the way, for Civil Liberty and 
National Lulependence. General Washington, was 
specially interested, and immensely helpful to its 
Friends — in getting Roger Williams' doctrine of Soul 
Freedom incorporated into the First Amendment of 
the Constitution of the U.S. in 1789. 

How long will Posterity take National and Christian 
pride in indorsing the Amendment to the Constitution, 
placed there by Washington's helpfulness —and which 
pours such glory upon the great labors of Roger Wil- 
liams — and not be keenly awake to some endeavor; 
even if it be a "Conscientiously contentious" one; to 
remove that cobweb Sentence, from the Records of the 
Commonwealth of the great State of Massachusetts — 
by asking our Legislature to Revoke it } 

E. The Sentence against Roger Williams should be 
Revoked — tho' Theocracy is gone. 



AND ROGER WILLIAMS, VINDICATED. 2'J'J 

I. Because John Winthrop, the First Governour of 
Massachusetts Bay — proposed to have it Revoked, in 
his day. This Sentence, is the last Bone, of the beast 
— let Posterity, grind it to powder. 

How far Gov. Winthrop was in favor of the Sentence 
we may never know — if in favor of it at all. Gov. 
Haines of Connecticut presided at the time of Sentence- 
passing. Mr. Winthrop was one of the Deputies — 
and doubtless one of those, "divers worthy gentlemen, 
who would not have voted for the Sentejice, but for Mr. 
Cotton's private advice and counsel." He was at least 
very silent in the matter. 

But, call to mind that of so prominent a man in 
Massachusetts Bay ; as John Winthrop, privately in- 
forming Mr. Williams, (Pochahontas did the whites, on 
a time), to "play hop at a skip," with Capt. Underbill, 
of the Court. Wo'ld he be likely to help a bad rogue, 
escape the clutches of the Law } Not he ! But here 
we find John Winthrop, secretly helping Roger Williams 
to elude the Sentence of the Great and Generall Court, 
approved hy all the Ministers of the Bay — " save one." 
Mr. Winthrop stood alone between Roger Williams, 
and all the Ministers — to prevent, all the Ministers 
from doing wrong ; to shield, Mr. Williams from suffer- 
ing wrong, from them ! " I palliate not a particle, he 
suffered." . . . 

Nor did Mr. Winthrop hesitate to help him privately 
— thro' any fear that the Court might find it out — and 
accuse him of "contempt of authority." He feared 
not, to disregard the Order of the Court — to fulfil the 
Golden Rule to his friend ! 

Allowing that Mr. Winthrop had been persuaded to 



278 THE PILGRIMS, PURITANS, 

coalesce in the Sentence — Yet he acted independently 
in his private "hint from God" — in time for him to 
escape. He acted independently, when he requested 
his Council to revoke the Sentence and honor, Mr. 
Williams. But his Council, " gave him leave to with- 
draw." He made the request out of the burning con- 
sideration, of Mr. Williams' services, in saving the 
whites from a massacre by the Pequots — in which he 
had rendered good for evil, to his conscientious Massa- 
chusetts Brethren. 

Has not Posterity some good reasons in consideration 
of the Services of Roger Williams — if not in the 
Pequot War — yet in the War for Religious Liberty — 
that we can do his Memory the justice, and ourselves 
the credit — -by "Revoking his Sentence, and showing 
him some marks of esteem " .'' Tho' years of forgetful- 
ness have flown — and pages of Records have grown — 
let's correct the Record — " It's never too late to mend 
a wrong." 

Roger Williams, was as much a Boston man — as 
John Winthrop — "they were loving friends." He was 
the one man, the Court could not make "yield to truth" 
like Mr. Endicott. He was the only "young stripling 
stranger, who could sit in judgment on his Elders." 
Roger Williams is the only man we know of — to whom 
Massachusetts ever knuckled. Geo. HI. could not sit 
on Massachusetts. 

Gov. Winthrop's Bill, presented for services of Roger 
Williams in the Pequot War has not yet been paid. 
Massachusetts still owes him this, and interest, for 260 
years : besides; for his services, in "Blowing the Ram's- 
horn, of the Lord Jesus," that has prostrated the walls 



AND ROGER WILLIAMS, VINDICATED. 279 

of the Massachusetts Bay Theocracy. These Bills are 
imperative — over-due — and can only be cancelled, 
with the securities named by Gov. Winthrop. Not in 
gold — United States Bonds — " fiat money " — nor 
".50 on the dollar." But by "Recalling Roger Wil- 
liams' Sentence — Revoking it —and showing him some 
distinguished marks of esteem." 

2. However conscientious the Court may have been 
in passing it — the Sentence against Roger Williams 
was always unpopular. 

Justice — only sleeps, until either the offender relents, 
or until the jury brings in the verdict, " Vengeance is 
mine I will repay saith the Lord." No voice of the 
Public Conscience, was ever heard in approval of that 
Sentence, but often low, and loud, denunciations of it 
have filled the air. 

The calling of him back from Plymouth, to Salem, 
was not complimentary, of the advice of the Court; 
" not to employ him as Teacher." The protest from 
Salem about the " Resident's Oath " — was not flattery, 
in the face of the Court —for " the Court desisted from 
that proceeding." The scheme to divide the church 
after Mr. Williams' ordination, and then to order the^ 
church and pastor into Court, (however conscientiously), 
for "contempt of authority" — was met by a storm of 
Public disapprobation — and whether wise or otherwise, 
was vehemently denounced by Mr. Endicott. This was 
before the Sentence, but did not pave the way to make 
it popular — but contrariwise. Mr. Cotton, before the 
Sentence, said — "The Court is so incensed, that 
neither your voice, nor any two voices, will prevent the 
Sentence." It was held in contempt in advance. 



28o THE PILGRIMS, PURITAN'S, 

"Divers worthy gentlemen," had to be dragooned into 
voting for it — by Mr. Cotton's " advice and counsel." 
But the most utterly prodigious farce of all, was, the 
Great Cotton — Elder, of the Elders — to get up, and 
go out, at Sentence-time : as tho' that would save the 
fat from the fire. Was it not " Contempt of Court," 
contempt of himself — and contempt of the Sentence.-' 

Why did the reading of the Sentence, fill Salem with 
a tornado of Public Indignation — if it were popular.-'' 
Why did Mr. Cotton the "save one" — implore Mr. 
Williams not to remember it unkindly against him if 
he were not ashamed of it .-' Roger Williams jiever 
apologiaed to Mr. Cotton, nor tip-toed out of Court — 
for " Blowing the Ram's-horn ! ! And the good John 
Winthrop, acknowledged his chagrin, by asking his 
Council to " Revoke it ! ! " 

Even Gov. Haines was almost persuaded — that — 
"Perhaps God had designed this country as a home for 
all consciences." Roger Williams invited to Provi- 
dence — "all oppressed for conscience." Ah, the Sen- 
tence of the Court, was the Serpent the Elders didn't 
kill at the Synod — and needs to be set at "Swallowing 
itself." 

Gov. Winthrop had the sagacity to comprehend 
clearly the status of that, Sentence, as wholly illegal. 
Even if the Charter of the Massachusetts Bay Com- 
pany, from Chas. 1st had been in full force, at the time 
of the Sentence, 1635, it gave no authority for any such 
Sentence. But we find the Charter had been " reas- 
sumed " about a year before Mr. Williams' Ordination 
at Salem. Hence, a sentence based either on an illegal 
use of a charter ; or on that charter after it had been 



AXD ROGER WILLIAMS, VINDICATED. 28 1 

dead 2l year — would seem to guarantee the Sentence — 
as illegal. This Gov. Winthrop knew. 

The last fossil of the Theocracy, that remains, is this 
Sentence of the Court. Let it be "dragged forth from 
its dread abode" — and formally disposed of. The Massa- 
chusetts Bill of Rights, in 1834 — made a very thorough 
end of the Theocratic System — but why should this 
obnoxious old keepsake, as a bone of the idol our 
Fathers did allow — be retained } Let it be cremated. 

3. Gov. Winthrop's Proposal Revived. 

In the 240th year after the Banishment of Roger 
Williams — It seemed good to the People of Sturbridge, 
Massachusetts, upon the solicitation of the Pastor of the 
Baptist Church in that Town, to Memorialize the Gen- 
eral Court as follows : — 

" To the Honorable Senate, and House of Represen- 
tatives of the State of Massachusetts. 

A petition — 

From Citizens of the Town of Sturbridge, Mass. 

Whereas — It is a sentiment of honest pride in every 
good Citizen to render honor to whom honor is due — 
and a commendable ambition to revive and preserve the 
memory of the virtuous, godly, and useful, who have 
passed from Earth to Heaven — to whom we are greatly 
indebted, for special blessings, which have come to 
posterity thro' their labors and trials : — 

Whereas — It has become a national sentiment — that, 
the Separation of Church and State, has been of 
incalculable advantage to the United States, in secur- 
ing to us our present Civil and Religious Liberties ; 
and that our National History points out the name of 



282 THE PILGRIMS, PURITANS, 

Roger Williams as the foremost man in our early Colo- 
nial times, who advocated the Separation of Church and 
State; — and who founded the Colony of Rhode Island, 
introducing into its Charter a proviso for such Separa- 
tion : — it being the first instance of the kind, in a Civil 
State, within the range of human knowledge : — 

Whereas — Our National History contains the unwel- 
come fact, that the agitation of the subject of Separa- 
tion of Church and State, by Roger Williams, gave 
offence to the General Court of Massachusetts Bay : 

— that for this agitation he was arraigned, and tried : — 
and that on Oct. 19, 1635, Said Court passed against 
Mr. Williams late Pastor of the First Church in Salem, 
Massachusetts, a Sentence of Banishment ; that he 
'depete out of their jurisdiccon within sixe weekes;' 
all the Ministers of the Bay being present, and 'save 
one,' approved the sentence : — 

Whereas, — the lapse of time has matured a better 
judgment, upon the subject of Separation of Church and 
State ; even Gov. John Winthrop, a Member of the 
Court afterward proposed to his Council, that, in con- 
sideration of eminent services rendered Massachusetts 
Bay, by Mr. Williams in the Pequot War, his Sentence 
of Banishment ought to be Revoked ; — that in the 
Charter of 1692, for the Union of Massachusetts Bay, 
and Plymouth Bay Colonies, under the name Massachu- 
setts ; toleration in Religious matters was provided for : 

— now that perfect Religious Liberty as advocated by 
Roger Williams, has become the fundamental sentiment 
throughout all Christendom: — also the Congress of 
the United States, having publicly honored the memory 
of Roger Williams, by accepting his statue, as a gift 



AND ROGER WILLIAMS, VLNDICATED. 283 

from the State of Rhode Island, and placing it in the 
National Capitol at Washington, D.C., therefore — 

Resolved — That we, citizens of the Town of Stur- 
bridge Massachusetts ; deem it our duty, and honor ; To 
Petition the Honorable Legislature of Massachusetts ; 
as an act of Historical Justice to the State ; and to the 
memory of Roger Williams ; and to place the Record of 
the Generall Court, in harmony with the Spirit of the 
Age; to pass an 'Act' during its session in 1875 — 
Revoking the aforesaid Sentence of Banishment against 
Roger Williams. 

And your Petitioners will ever pray. 
T. M. Merriman. J. R. Reading. J. F. Reading. 
T. E. Arnold. E. T. Brooks. 
N. A. P. Rhodes. Mark Currier. Rev. M. L. Richardson. 
E. M. Gifford. J. Mcdonald. Hon. H. Haynes. 

Hon. S. F. Marsh. Rev. C. Fowler. Dea. Cas. Fuller, 
David Wright. T. Charles. N. Bennett. 

Rev. S. Boyer. S. F. Andrews. Marvin Clarke. 
J. Montgomery. W. J. Oatley. N. D. Ladd. 
Hon. G. T. Lincoln. B. S. Chase. Hon. E. L. Bates. 
Dea. T. Snell." 

In the Records of the Massachusetts Legislature, is 
the following — Mar. 18, 1875 : — 

Hon. G. T. Lincoln — presented the Petition of Rev. 
T. M. Merriman, and others for Revoking the Sentence 
of Banishment against 

Roger Williams. 

This Petition came in too late for action at this ses- 
sion — and so was laid over to the next Legislature. 
In the same Records, we find, Jan 13, 1876: — 



284 THE PILGRIMS, PURITANS, 

On Motion of Hon. Mr. Mackintosh of Newton, this 
Petition was taken from the Files — and referred to the 
Judiciary Committee. 

On Jan. 18, Mr. John Washburn — of Worcester — 
chairman of the Committee — Reported — 

" That the Petitioners have leave to withdraw." 

In the presence of the House in Session — and of the 
Spectators — we heard him say — 

" Roger Williams was an enemy to the Government 
of the Colony. That he was Banished for Sedition 
against the Government of Massachusetts Bay — and 
not for his Doctrine of Religious Liberty. That Lib- 
erty of Conscience would have prospered, better without 
his help than with it. That Roger Williams was a 
Bumptious good fellow — but deserved Banishment. 
That he thought well of him — but was anxious for the 
reputation of the Fathers also." 

Orders of the Day — Jan. 19, 1876. 
"Inexpedient to Legislate." 

Whereupon — we see — That neither the Council of 
the Governor of 240 years before — nor the Council of the 
Governor of 1876, could coax their consciences, to relax 
an uncharitable, unpopular, and illegal civil decree, 
against a "godly minister" — who for Conscience' 
Sake had maintained the Doctrine of Freedom of Con- 
science from being " intermeddled with by the Civil 
Magistrate." 

So ; upon the report of Chairman Washburn — the 
gentlemanly, humane Proposal of Gov. Winthrop ; is 
again politely (.^) — " Passed by on the other side." 



AND ROGER WILLIAMS, VINDICATED. 285 

It was a very grave Custom in Pilate's time, to release 
some Criminal, on the Feast-day — as a sign of Magis- 
terial Clemency — and so Pilate to show himself worthy 
of his high office, "released Barabbas, who had been 
cast into prison for murder — and delivered Jesus to be 
crucified." 

A semblance of that custom survives in the good old 
Commonwealth of Massachusetts — that is, in so far; 
that a murderer, for good behavior, can be credited 
one month off each year, of' a sentence of twenty 
years. 

But when Gov. Winthrop ; and the Sturbridge Peti- 
tioners —ask, that, for saving the Massachusetts Bay 
Colonists, from having their heads split with Toina- 
]iaivks — 2iW^ being "conscientiously contentious" — 
in saving Massachusetts clergymen, from being con- 
scientiously "shipped to England as factious and evil- 
conditioned " — Roger Williams, " deserves high tokens 
of regard" — "No" — says Chairman Washburn — "he 
deserved to be Banished ! ! " 

" Roger Williams, was a Bumptious good fellow — but 
it's not expedient to Legislate." No — Mr. John Win- 
throp — we can't release him, he didn't kill anybody. 
No time off his Sentence for good behavior — during 
the fourscore years he lived, and 200 years since : No ; 
he didn't Kill anybody. 

True Roger Williams, was ahead of his Age in pro- 
posing liberty of conscience — but the Mountain has 
since come to him — and not he, gone back, to the 
Mountain. Gov. Winthrop — was ahead of his Age — 
but it has come to Posterity, to move the Mountain to 
the front. Much that was begun by the Fathers has 



286 THE PILGRIMS, PURITANS, 

come to us to push on — " that they without us should 
not be made perfect." Christ's Commission has come 
to us, not yet completed. 

But while we wonder that Gov. Winthrop's Council, 
did not Revoke the Sentence — we wonder more and 
more, that it was ever passed — but we cease not to 
wonder, — after it was overlooked 240 years — that 
when bro't to the attention of the Massachusetts Legis- 
lature, in 1876 — they, like Gov. Winthrop's Council 

— " passed it by on the other side." 

The occasion is not forgotten when a record of cen- 
sure was made, on Beacon Hill, against the imperish- 
able name of Charles Sumner — and how soon after, 
like " the snake that crawled into the Elder's seat in 
Sermon-time it was despatched." So mote it be. Let 
Massachusetts carry out the suggestion of Governour 
John Winthrop, concerning Roger Williams, and Re- 
voke, that ignominious Sentence. So, mote it be. 

4. Gov. Winthrop's Proposal, severely criticised. 

Whosoever wishes — can take note — that — the 
" Sturbridge Petition " — was not presented to the 
Mass. Legislature, until Mar. 18, 1875 — and did not 
receive its "Sentence of Banishment" — from the 
State House in Boston, until Jan. 18, 1876 — 10 months. 
But lo ! on Jan. 15, 1876 — there issued an intended 
rebutter to the Sturbridge Petition in the form of 

— a Book — entitled ; "As to Roger Williams and his 
Banishment," etc. Observe — tJircc days before; the 
Proposal of Gov. John Winthrop, First Governor of 
Mass. Bay ; was Conscientiously bowed out of the State 
House, on Beacon Hill. 

The book, is a marvel of erudition. So, in its magic 



AND ROGER WILLIAMS, VINDICATED. 287 

preparation. How such an amount of literary labor 

— in the midst of other pressing cares, could have come 
from one pen — in less than 10 months — is well nigh 
incredible. The immense collection of important His- 
torical foot-notes — in so convenient a form, is well nigh 
invaluable. But — the astounding use made of those 
facts, must have been born of a zeal, worthy of a better 
cause. 

The book, provides for itself — an "open-top," hel- 
met—in the Style of a highly complimentary Dedica- 
tion — as tho' that ; would atone for what follows. 

"To the Honorable Robert C. Winthrop, LL.D. . . . 
Posterity is indebted to the candid pen of your noble 
and illustrious ancestor" — "ye Governour." 

Scarcely could a more worthy name have been se- 
lected ; and scarcely could a more unworthy use, been 
made of it. 

Look at it — the iconoclastic object of the book, is 
to pillory Roger Williams as a "bumptious good fellow" 

— then condemn him, and justify his Banishment. 
Now note — it was "ye Governour, John Winthrop" 

— who first proposed, that this " Sentence be Revoked " 

— 240 years, before this much Dedicated book, ap- 
peared. 

Surely the Hon. R. C. Winthrop, LL.D. might have 
been amused, or otherwise ; at the Dedication of this 
book, to him ; 5 years after his "Oration, at the 250th 
Anniversary of the Landing of the Pilgrims " — in which 
he said — " I palliate not a particle of the persecution 
against Roger Williams ! " Then comes, a discharge 
from the whole broadside — of the book, at — "A 
few excellent — if not erudite — people, residents of the 



288 THE PILGRIMS, PURITANS, 

Town of Sturbridge, Massachusetts, petitioned the 
Massachusetts Legislature of 1875 — to Revoke 
the Sentence of Banishment, against Roger WilHams." 
. . . Again — "It seems suitable to avail of the Occa- 
sion ... of any possible Public interest growing out 
of this remarkable procedure, to make a clear authentic 
statement of facts. ... I must be allowed to think ; 
that any historian who shall reproduce the former slan- 
ders, in the face of the demonstration herein offered, 
must be condemned, as paying better fealty to indo- 
lence or prejudice, than to truth." . . . 

In that fashion the " Sturbridge Petitioners " are 
disposed of. The absence of candor ; in these utterances, 
precludes all labored, reply. They were " excellent if 
not erudite." And yet it necessitated, a plethoric vol- 
ume of 140 pages — containing citations many — from 
" papers, registers — treatises — • documents — records 

— and books carefully collated" — and all this travail, 
by a pen adorned with over a dozen. Erudite Titles — 
to construct a rebuttal — to the " remarkable procedure" 

— of a few " Sturbridge illiterates." ! ! Altogether too 
much powder for the game. 

All future historians, are interdicted, from making 
any other representations of "facts" — than this book, 
lays down — on pain of being " condemned, as lazy or 
prejudiced." Where is liberty of opinion ; speech ; or 
pen ; if one book, is to button the door of knowledge } ! 
Indeed — but the "representation of facts" — in that 
book — were not born of laziness ; nor " Brotherly Kind- 
ness." 

Gov. Winthroji's critic — still further declares — that 

— "The Denomination of Christians, known as Bap- 



AND ROGER WILLIAMS, VINDICATED. 289 

tists, having canonized Roger Williams, as their pet 
hero — Seem to prefer without regard to facts, to re- 
utter the old denunciations ; as if an inadequate state- 
ment could, by persistent reiteration be made a whole 
truth." 

Note this statement, of the book ; that, " Baptists 
have canonized, Roger Williams." Is it true ; or false .-' 
Baptists, have never " canonized," anybody. The term 
"pet hero" — can hardly be taken as a conscientious 
compliment. We regret, for Somebody's sake, that 
book was ever written — ever printed — ever published. 
Spread over it, the mantle. 

As to " reiterating what is not according to facts, 
until it becomes a whole truth" — is philosophically im- 
possible. As impossible as to stir the Atlantic Ocean 
with a teaspoon, until it turns to butter. Hon. R. C. 
Winthrop, to whom this book, is obsequiously ascribed, 
don't believe Baptists are " reiteration " Liars ! 

The next ; criticised in the book, is Roger Williams 
— whom Gov, Winthrop wished recalled. After Mr. 
Winthrop had reported him a "godly minister," the 
book, of Jan. 15, 1876 — Styles him — "a curt, strip- 
ling stranger of scarce a score and a half of years, who 
was assuming to sit in judgment on his Elders." 

Gov. Winthrop ; and the " Stripling, were loving 
friends." . . . Hon. R. C. — " I palliate not a particle," 
of calling him names. 

The style in which Roger Williams, "assumed to sit 
on his Elders " — was copied somewhat by Adoniram 
Judson — when he, "assumed to sit," on the American 
Board of Commissioners for Foreign Missions. Alas 
for the book, cover it with the mantle. 



290 THE PILGRIMS, PURITANS, 

That literary — (not illiterate), venture — "As to 
Roger Williams" . . . charges him with, "undermin- 
ing the Foundation of the Colony, by writing against 
the King's Pattent." In a few lines further on, strange 
to say, it informs us, that " The Gov. and Council 
agreed Xo pass over, the offence, as its influence, might 
not be so evil as they feared." It was a mild blast of 
the " Ram's-horn." 

The book, charges him with — " Endangering the 
Stability of the Government, by his opposition to the 
Resident's Oath." 

Mr. John Cotton says ; " Mr. Williams' positions were 
so well taken that the Court desisted from that proceed- 
ing." The book, tells he had "a fervid female follow- 
ing" — because the First Ladies of Salem, were with 
him in the popular favor. Has the book, " As to Roger 
Williams," any remarkable, "fervid following," of any 
kind } 

Both the book — and chairman Washburn say — "He 
deserved to be Banished." Aye — but Mr. Cotton 
dodged for all that — and tried to dodge, for what he 
had done in it. 

The most remarkable ellipsis in the whole book, is ; 
no criticism, on Gov. Winthrop for aiding and abetting 
Mr. Williams, to escape Capt. Underbill, and the Court. 
It is as well not, to criticise him, so long as "ye " book, 
is so happily dedicated to one of " ye " Governour's 
" Hon. Posterity." 

Not a single point, is made ; in the book, thus far; 
against Roger Williams. The agony of the book, over 
the " Sturbridge Petition ; " is just as much against 
Gov. Winthrop's proposal. The Massachusetts Legis- 



AND ROGER WILLIAMS, VINDICATED. 29 1 

lature of 1875-6, gave Hon. John Winthrop, First Gov- 
ernor of Massachusetts Bay — and "the excellent if not 
Erudite " — Sturbridgers — both — " Leave to with- 
draw." 

Further on, in the book, a mighty plunge is made — 
at the vital point — thus saith it — " I cannot help 
thinking that the weight of evidence is conclusive, to 
the point, that his exclusion from the Colony, took place 
for rQdLSons purely political — and having no relation to 
his notions on toleration." . . . Now on the next page 
— see how clear the book, makes it — i. e., as clear as a 
point-blank Contradiction can make it — "For the most 
grievous thing about him and that which clearly most 
exasperated his enemies — was ; that he was so intetiscly 
rigid, in his principles of Separation!' 

What does the book, mean .'* It leaves us in the dark. 
Hear its dictum! "It was this — it was tJiat — for 
which he was excluded." No — " It was not this — it 
was not that " — " As to Rogers Williams." . . . Alas — 
Alas — that book, must be dazed ! 

But, whatever the cause of the exclusion — it caused 
no abatement of the " loving friendship, from first to 
last" — between Williams, and Winthrop. Besides — 
"His eminent Worthiness — Hon. R. C. Winthrop 
LL.D." (to whom the book, is so dexterously as- 
cribed — ) "Conscientiously, and Contentiously " de- 
clares — of Roger Williams' exclusion, "I palliate not 
a particle of it." 

Good-by, book. Thou hast "leave to withdraw." 

And then, as tho' this extreme of absurdity, were not 
extreme enough — -the book, proceeds ^ — "It seems fair 
notwithstanding all, to claim for our [ Puritan] P^athers, 



£0)2 THE PILGRIMS, PURITANS, 

X Course of procedure towards the Baptists, which was 
liberal, for that time ; as it was far more humane than 
that which the professors of the same faith received in 
the Fatherland." 

What ails the book ? It starts, with the preconceived 
determination to "go over all the Records and^^ir it — 
so that no lazy, prejudiced, historian can make it other 
than is declared in, this book." It says they didn't 
Persecute — that even " Banishment was enlargement " 

— of a Comfortable Sort. 

Further on, the book, admits, what it began to deny ; 
yes, " they did persecute — but it was liberal, humane per- 
secution." Thus the book. Brands the Puritans, as Per- 
secutors ! ! Alas ; what in other parts of the work is 
often and stoutly repudiated. 

" Humane, persecution " — yes indeed — in so far as 
the Boston, " Whipping-post " may be more " humane," 
than the "Rack of the Inquisition"! ! Good-by, — 
book, — spread over it, the " mantle of Christ's, Charity" 

— and set the "Olive Branch," by it. 

After all that has been uttered, in looking over the 
Criticisms of Gov. Winthrop's proposal to Revoke — the 
Sentence, against Roger Williams — we find the climax 
of self-stultification — on page 140. 

"If Massachusetts, as Colony; or Commonwealth; 

— failed, to abolish all lingering Union between Church, 
and State — until within the memory of the middle-aged 
men of to-day — ■ it is by no means sure, when the 
mother-Country — to say nothing of the rest of the 
world — will stand on this question ; where the Bay 
State has been standing for the last 40 years ! ! ! " 

The proud position where the Bay State now stands 



AND ROGER WILLIAMS, VINDICATED. 293 

— is — the very position to which the State was called, 
by the blast of Roger Williams' " Ram's-horn " — 240 
years before. Had the Bay State stood where it does 
now, on freedom of Conscience — when Roger Williams 
declined the call of the "unseparated " church of Boston, 
he never would have been Banished. Gov. Winthrop 
would never have proposed to have him recalled. That 
book, would never have charged the Puritans, with 
" mild, humane, persecution." That book, would never 
have been written ; if the Puritans of 240 years ago, had 
adopted Roger Williams' Opinions — as the descendants 
of the Puritans in the Old Bay State, have done, 240 
years after. 

If Roger Williams was wrong — then Massachusetts 
is wrong to-day; for catching the "infeccon of his 
opinions " — but if Roger Williams was right, and Mas- 
sachusetts is right, "for the last 40 years;" then the 
Puritans were wrong 240 years ago. 

Farewell thou book : written in haste, to condemn 
Roger Williams ; and commend the Puritans — turns a 
summerset — and commends Roger Williams, and con- 
demns the Puritans ! 

F. Finally — let Massachusetts do herself the immor- 
tal honor First ; to Revoke that Sentence of Banish- 
ment. Then place the name of Roger Williams, on the 
list with her honored Citizens — to whose Memory a 
Suitable Memorial shall be erected, in the City of 
Boston. 

The Universe, is Jehovah's Monument. God's 
Seventh Day on which He rested — is a Memorial Day 

— that the Creator, Created, Creation, for His Crea- 
ture Man. The Rainbow, is a Covenant Memorial 



294 ^^^-^ PILGRIMS, PURITANS, 

Mount Moriah — is Memorable, for Abraham's faith — 
the site of Solomon's Temple — and the visit of God's 
Well-Beloved Son. The Hebrew Passover — a Type of 
Christ — is memorialized in the Lord's Supper. Twelve 
Memorial Stones were taken from the Bed of the Jordan. 
The Old Testament, and the New Testament — are the 
Memorial Tables of Law — and the Gospel. Let Roger 
Williams have a Memorial in Boston ! 

The University of Leyden, Holland — founded by 
William, Prince of Orange — is a Memorial Thank- 
Offering to God, for the Gift, of Religious Liberty to 
his Country. The Hollis P'und — of Harvard College, 
is a Thank-Offering to God for the Gift of Religious 
Liberty to New England — from the Hollis Family. 
The First Amendment to the Constitution of the 
United States, is a Memorial guarantee — of Religious 
Liberty — to all the People of this Nation. 

Rhode Island — has shown herself truly grateful to 
God, for Religious Liberty — by placing a Statue of 
Roger Williams in the National Capitol at Washing- 
ton, D. C. 

As a further tribute, to the Memory of the Man whom 
— Gov. Winthrop was anxious to honor — is the Roger 
Williams ; Park, Providence, R. I. 

On Oct. 1 6, 1877 — 242 years lacking 3 days, from 
the Banishment of Roger Williams, and 194 years after 
his Death — an immense concourse of people, thronged 
from the City of Providence, to the spot where the 
ceremonies were to occur. Col. De.xter, manager — 
announced the unveiling, which was done by Mr. 
Franklin Simmons, the Architect. Immense applause 
greeted the magnificent work of Art — the Band play- 



AND ROGER WILLIAMS, VINDICATED. 295 

jng — and children singing the Original Hymn; by 
Mrs. Sarah Helen Whitman. Col. Dexter, addressing 
Mayor Doyle said — "I now deliver this monument of 
Roger Williams — to the city." The Mayor fittingly 

responded. 

A few extracts from the Oration of Prof. Diman, on 
the Occasion of the Consecration of the Park — and the 
Unveiling of the Statue of Roger Williams ; may be 
useful, by way of suggestions. 

"In settling upon the shores of the Narragansett, 
nothing was farther from Roger Williams' thoughts 
than to become the Founder of a new Colony. . . . Mr. 
Williams says — It was not price, nor money, that 
could have purchased Rhode Island. It was purchased 
by the love and favor, which that Honorable Gentle- 
man Sir Harry Vane, and myself, had with the great 
Sachem Miantonomo. ... In obtaining these lands, 
Mr. Williams acted upon the principle he had so ear- 
nestly avowed— as to the King's Pattent — that the 
Indians were the rightful proprietors of the lands they 
occupied — and that no English potentate could convey 
a complete title to them. . . . 

"The land was conveyed to him by formal Deed 
from Canonicus — and Miantonomo — and was as much 
his as any man's coat on his back. . . . Let it be borne 
in mind that this statue of Roger Williams, stands in 
the midst of fields which he received as a free gift from 
these great Sachems — in grateful recognition of the 
many kind services he had continually rendered them. 
And these lands have for more than two centuries, 
remained in the uninterrupted possession of his pos- 
terity, and which have only passed from their hands to 



296 THE PILGRIMS, PURITANS, 

the City of Providence, to be forever preserved as a 
Public Park. What more fitting Site could have been 
Selected, than the spot which thus recalls the estimate 
in which he was held by the original possessors of the 
soil? . . . 

" We are now upon land once owned by Roger 
Williams — which has been recently bequeathed to the 
City of Providence, by Miss Betsey Williams — his 
Great-Great-Granddaughter. The love she bore the City 
her great Ancestor Founded — and her reverence for 
his Memory — prompted this bequest — by which she 
provided, that this tract of land — which contains about 
TOO acres, might be forever kept as a Public Park — 
and be known — as 'Roger Williams Park.' 

"In these ceremonies of setting up with solemn reli- 
gious rite this Memorial tribute, whose enduring bronze 
and granite, shall attest to coming generations, our 
estimate of Roger Williams, we owe it to ourselves, we 
owe those who shall gaze upon it with respectful interest, 
after we are gone — a deliberate statement of the 
grounds on which that estimate is based. . . . 

"But Roger Williams, not only merits our admira- 
tion for his personal qualities, his intellectual culture 
was generous, and broad. By the favor of Sir Edward 
Coke, that greatest Master of English Law, he was 
sent to one of the most famous of the great Schools of 
England. On the roll of Students, in which his name 
ranks among the Earliest, are the names of Barrow, 
Addison — Steele — John Wesley, Blackstone. At 
Cambridge he took his degree of Bachelor of Arts, in 
1627. 

"We find him enjoying the highest regard of Sir 



AND ROGER WILLIAMS, VINDICATED. 297 

Harry Vane — like himself, an enthusiast for Ideal 
truth — a spirit touched to the finest issues ; a man of 
extraordinary parts, and whom Milton extolled, as a 
Senator unsurpassed in Roman story. At the country- 
seat of Sir Vane, Mr. Williams, when in England, was 
always a welcome guest. 

" But in the circle of Roger Williams' friends, was 
one more famous than Sir Vane. During his second 
visit to, England we find him instructing John Milton 
in Dutch ; who in return read him many more lan- 
guages. They stood side by side in the great battle of 
freedom of thought ; tho' even Milton did not advocate 
a Liberty of Conscience, so complete and absolute, as 
that claimed by Roger Williams. 

" With the great Protector, too, he was sometimes 
admitted to close discourse. I need not comment on 
the kind of man Roger Williams must have been, who 
was permitted even the occasional companionship of 
Sir Vane — of Milton — and of Cromwell. 

"We find Gov. John Winthrop, writing to him in 
language that does equal honor to both — ' Sir, we have 
often tried your patience, but could never conquer it.' 
. . . The recent biographer of Milton, terms him a 
* picturesque figure forever in early American History, 
and no Man of the Age deserves more attention.' . . . 
Thro' life his most trusted counsellor was the wise, 
the discriminating, the magnanimous. Gov. Winthrop 
— who he declares — - ' tenderly loved me to his last 
breath.' . . . 

" Roger Williams, was a sturdy, uncompromising 
separatist, when he renounced the Communion of the 
Church of England ; and such he remained to the day 



298 THE PILGRIMS, PURITANS. 

of his death. Warmly as he denied the Theocratic 
Policy — of the churches of the Bay — he always cor- 
dially approved, their 'Heavenly Doctrines.' 

" As we recall the remarkable circumstances under 
which we came into existence as a State — they only 
intensify the gratitude we owe to God, while we hail 
the Apostle of Religious Liberty, as the FOUNDER 
of Rhode Island. ... 

" Here, we have placed our Statue of Roger Wil- 
liams. Here let it stand : here in a seclusion the 
thoughtful study challenged by its various excellences ; 
here — amid the fields which he accepted as gifts of 
friendship from Canonicus and Miantonomo — here; 
in silent companionship with kindred dust. . . . 

" Here, let it stand ; Here, let returning Seasons 
greet it ; here, let Men as they rest from their toil ; 
here let the Women of America, bless the Fathers and 
Mothers of the Man ; and his Wife.; who rocked the 
cradle of Soul Liberty, in the City of Providence : nor 
forget, 'Betsey Williams;' who modestly outdid 
Canonicus and Miantonomo ^ — -by giving back to the 
Memory of Roger Williams — land they gave to him ; 
here, let children, as they pause in their play — gaze 
with delight upon this splendid Statue of a Man — who 
chose to suffer persecution, as bitter as death — rather 
— than to act with a doubting Conscience." 



INDEX. 



Title, I. 

To Posterity, III. 

Prefatory, V, VII. 

Contents, VIII, IX. 

Ages, Dark, i, 247. 

Aiiisworth, 9. 

America, 2, 37, 126, 208, 246, J97. 

Separatists look to, 10. 

Pilgrims in, 21. 
Ann, Cape, 31, j6. 
Apostles, I, 217. 
Arbella, Flagship, 48. 

Address on, 48, 257. 

Arrival of, 49. 

Compact, and Order on, 49. 

Banishment 

of Ralph Smith, 39, 58, 74. 

of Hrownes, 41, 59. 

of Lynn, 60. 

of 14 persons, 61. 

of Roger Williams, 104, 116. 

of John Clarke, 147, 121. 

of Wheelwright, 121. 

of Mrs. Hutchinson, 12 1. 

Edict of, 144. 

Ship to England, 152. 

Mary Dyer, 161. 

Quakers, 162. 

Gould, etc., 175. 

Revoke, of Roger Williams, u6, 
213. 
Baptist, 

John Smyth, a, g, 10, 124. 

Roger Williams, a, 116, 125, 266. 

1st Church of, in America, 126. 

Edict against, 129, 135, 144. 

Clarke John, a, 144, 149. 

A Sermon on, 150, 174. 

Dunster, and Chauncey, 154. 

Thomas Gould, a, 171, 175. 

ist Church in Colony of Mass., 
176. 

Meeting House of, in Boston, 181, 

Charged with Idolatry, 182. 

Doors of, Nailed-up, 182. 

Edict against, gone, 182, 5, 209. 

ist Church Ordination, 199, 204, 5. 

Concessions to, 200. 

Holiis Fund, 205. 

Washington, on, 208. 



'7'. 
1S2. 



Bay, 

Cape Cod, 15, 

Pilgrims in, iS, 21. 

New Plymouth, 22, 31, 33. 

of Massachusetts, 36, 127, 8. 

of Narragansett, 24, 109, 115, 122,3,128. 

the Three unlike, 115. 

of Mass. and Plym., unite, 192. 
Bible, 

1st English, Printed, 4. 

Authority of, 4, 9, 133. 

Robinson's Advice, 12, 77. 

on Religious Liberty, 214, 221. 
Born, ist Child in New England, 18. 
Boston, 

Founded, 49. 

Church taxes, 53. 

Roger Williams comes to. 67. 

Roger Williams called to ist Church 
of, 7,. 

Magistrates of, 73. 

Pastor in, 102. 

Roger Williams ordered to, 108. 

Importance of, 1 15. 

ist Church of, iiS. 

Elders of, 124. 

Roger Williams goes thro', 128. 

2d Synod in, 136, 9. 

Jail in, 148. 

Wilson of, 150. 

Puritans of, 150. 

Whipping-post in, 151. 

Not sail from, 152. 

Roger Williams in, 155. 

Roger Williams invited to, 158, 

3d Synod in, 160. 

Quakers in, 161. 

Church and State in, 160. 

4tli Synod in, 166. 

Prayer Book in, 172. 

Religious Liberty in, 173. 

Debate in, 175, 9. 

" .Separation" in, 177. 

5th Synod in, 17S. 

Baptists in, 180. 

6th Synod in, 183. 

Roger Williams' decline of call, 71, 186. 

Governor Andros in, 189. 

Episcopacy in, igo. 

To honor Roger Williams (as she has 
John Winthrop), 273, 279, 293. 



299 



300 



INDEX. 



Biadford, Wm., 13. 

Mrs., 21. 

Sickness of, 23. 

Chosen Governor, 24. 

Canonicus' present to, 26. 

Exposes Lyford, 28, 9, 31. 

Commends Roger VViiliams, 74, 5. 

Treatise for, 76, 82, 229, 240. 

Did not put the Vote, 133. 
Brewster, Wm., Elder, 8. 

Goes with the Pilgrims, 11. 

Favored by Governor Bradford, 28. 

In Plymouth, 32, 115. 

On Roger Williams, 77, 116, 125, 190, 
240. 
Brownes, 

Displeased, 41. 

Separate worship, 41. 

Shipped to England, 41. 

Sympathy for, 42. 

Agitation by, 50, i, 9, 61. 

Reaction, 63, 

A Mistake, 165, 172, 7, 9. 

Callendar, Elisha, 

Ordination of, igg, 274. 

Sermon by Mather, 199. 

HoUis Fund, 205. 
Cambridge (New Town), 

Court at, 97, 100, 3, 

Hooker, pastor at, 103. 

Meeting House at, 103. 

I St Synod in, 1 19. 

2d Synod in, 136, 8. 

Platform of, 139, 142, 166. 

Schools to fit for, 145. 

Presidents of, 154, 5. 

Harvard College at, 204. 
Canonicus. 

Bundle of Arrows, 26. 

Lands to Roger Williams, 113, 260, 
295, 8. 
Carver, John. 

In England, 11. 

Chosen Governor, 16. 

Looked for landing, 19. 

Sickness of, 23. 

And Massasoit, 24. 

Death of, 24. 
Chauncey, Charles. 

Prest. Hr'vd Col., 155. 
Charter — Mass. Bay, 

Date of, 36. 

Confirmed, 45, 226. 

Silent on Religion, 46, 57, 73, 128, 
165. 

King could annul, 56. 

Endangered, 59, 84. 

Exceeded, 61, 230. 

Plea for, 62. 

Demanded, 63. 

Reassumed, 63, 84. 

Superseded, 63, 4, 87, 152. 

Commotion, 65. 

Cotton's opinion of, 66, 226. 



Charter, continued. 

Not uiidernuned by Roger Williams, 
78, 84, 5, 7, 147, 170. 

CSone, 79, 88, 96. 

Assumed power, 65, 105, loS. 

Restored, and overrode, 165, 9, 170, 4, 
182, 3. 

Reissued, and reassumed, 189, 191. 

New-given, 192. 

Sermon on, 194. 

Retaliation, 202. 
Christ, 

The Story of. III. 

Taught by, V. 

Head of the Church, i, 33. 

Church planted by, i. 

Gospel of, 2. 

Church Independent, 2, 34, 40. 

Supper of, 3. 

F'aith in, 5. 

Follower of, 12. 

Light of, 15. 

Under Law to, 22, 33, 40. 

Things of, and Caesar, 48. 

Magna Charta of, 74. 

Prerogative of, 86. 

" Rani's-horn " of, 95, 109, 272, 278, 
280, 293, 272, 8, 280. 

Fundamental text of, 95. 

Need of faith in, 120. 

King and Lawgiver, 124. 

Platform of, 136. 

Kingdom of, 140, g. 

to Suffer with, 150. 

Peace and Order of, 185. 

on Church and State, 214, 216. 

Taught His Apostles, 217. 

.Suffered for, 219. 

Panacea of, 223. 

(Jood of the Church of, 228. 

a Conscience like, 248. 

Mantle of, 253, 4. 
Church, 

History of, V. 

Head of, i. 

of Christ, 2. 

Independence of, 2, 32, 33, 34, 40. 

the true, 5. 

K^i'ig's, 5, 35- 

of Rome, 6. 

Separatists from, 7. 

in Amsterdam, 9, 266. 

of Eng., 9. 

of Leyden, 10, 17, 22, 31, 32. 

of the State, 10. 

no Union of, and State, 17. 

of Scrooby, 18. 

a, in New England, 22. 

Management of, 32. 

no Rule but the Word of God, 33. 

Smith, Pastor, 257, 33. 

of Eng., 38. 

ist, formed in N. E., 40. 

.Skelton, Pastor, 40. 

Mixed, 40, 43. 



INDEX. 



301 



Church, continued, 
ist, of Salem, 41. 
Brownes " Separate," 41, 257. 
of the Puritans, 44, 49, 52. 
not " Separatists," 38, 45, 59, 257. 
the English, 48. 
Taxes for Elders, 49. 
Magistrates and Elders, 53, 226. 
Holidays, 53. 
Things mixed, 64. 
John Cotton's Idea, 66, 226. 
Sir Coke's Work, 244, 68. 
Roger Williams in Church of Eng., 68. 
Against the National, 258, 70. 
ist Boston, unseparate, 71, 73, 227. 
Call R. Williams, 71. 
He declines Call of, 71, 261, 227, 258. 
Salem call R. Williams, 72, 228. 
at New Plymouth, 72. 
in Salem warned, 73, 228, 258. 
at Plymouth call R. W., 25S. 
Order of Service, 75. 
in Salem recall R. Williams, 77, 258, 

229, 240. 
and State in Mass. Bay, 79. 
Magistrates re-warn Salem, 81, 228, 

258. 
Skelton's death, 83. 
Pastor of Salem watched, 83, 266, 264. 
Cotton favors, R. W., 85. 
in Salem face the Court, 87. 
Magistrates subside, 87, 269, 231, 241. 
in Salem ordain R. W., 259, 231, 87. 
in Salem indicted, 88, 262, 232. 
Admonish Magistrates, 90, 259. 
Elders retort on the Salem, 91, 233. 
in Salem, succumbs, 92. 
in Salem Meeting House, 93. 
R. W., farewell letter to, 93, 234. 
and State question, 94. 
R. W. firm for " Separation," 95, 235. 
Elders of, vindictive, 96, 260. 
the Salem, gone over, 96. 
R. W. firm for liberty, 96, 237, 260. 
and Pastor, called to Court, 97. 
Held in contempt by the Court, 97. 
Defended by Endicott, 241, 98, 259, 

249, 278. 
and Endicott, succumbs, 98. 
and all excited, 99. 
Court in Meeting House of the, 103. 
Elders of, and Court pass Sentence 

against R. Williams, 104, 260, 241. 
Cotton, Elder of, apologizes, 107, 262, 

242, 271, 2S0. 
Elders of, fear R. W., 108, 265, 260, 

242, 264. 
R. W. ordered to Boston to be shipped 

to Eng. by Elders of, and Court, 

236, loS. 
Gov. Winthrop of the, Boston, gives 

R. W. a " hint," 109, 260, 236, 242. 
Elders of, lost their game, log, 263. 
Elders feared R.W. still, no. 
Salem Ex-Pastor in Exile, in. 



Church, continued. 

Salem Ex-Pastor Peacemaker of the 

Indians, 112. 
at Plymouth asks R. W. to go on, 

260, 112. 
R. W. Ex-Pastor settles in Providence, 

R. I., 114. 
the, of N. E. drove R. W., 114. 
of the Three " Bays," 115, 122. 
Protected by R. W., 116. 
Gov. Winthrop asked the Elders to 

recall R. W., 116, 277, 289, 264, 243. 
no, or Court has yet, 281, 116, 293. 
ist in Boston, not at peace, 1 18. 
and Court, call ist, Synod, 119, 265. 
and Cotton, at one again, 120, 265. 
Troublers of the, sent off, 121. 
in Rhode Island, 122. 
and State, no Union of, 122. 
Under 3 " Compacts," 123. 
Accepts Cotton's Excuse, 265, 123. 
Confession of faith, in Eng., 124. 
ist Baptist, of America, 126. 
Elders and Court, Decree, 129. 
Divines of Westminster, 130. 
Elders and Court, stern, 132. 
Eldsrs and Commissioners alert, 132. 
Elders and Court smother, 267. 
Toleration in Plymouth, 133. 
and Cotton's Keys, 133. 
Elders and Brethren to rule, 134. 
in the. Women ruled out, 134. 
Elders mighty — but the Brethren 

weak, 134. 
Must have Ruling Synods, 135. 
Elders, couldn't explain, 135. 
Elders and Court, ask Conunissioners 

of United Colonies, to call the 2d 

Synod, 136. 
ist Boston, sends no delegates, 136. 
Elders and Court, a soft Edict, 137. 
Elders and Synod indorse the West- 
minster Creed, 138. 
Elders, drop the Church of Eng., 138. 
Elders, and the Snake, 139. 
" Cambridge Platform," 139, 270. 
in R. I. untrammelled, 141. 
With two Platforms, 142. 
at Rehoboth, 143, 
Court, warning, 143. 
in Rehoboth tolerated, 144. 
in Newport, to Lvnn, 147. 
Cobbett, Pastor, '148- 
Elders, and Mr. John Clarke, 146. 
Elder Wilson and Holmes, 150. 
in Boston and Providence, 152. 
in Eng. grieved, 153. 
Cotton and Wilson reproved, 153. 
Unity in Doctrine, 154. 
Elders, and Prest. Dunster, 154. 
Roger Williams in Boston, 155. 
in R. I. gets Religious Liberty, 157, 

269. 
R. W. explains, 157. 
Elders invite R. W. to Boston, 158. 



302 



INDEX. 



Church, continued. 

Elders and Court overruled, 159, 266, 

26S. 
Elder John Cotton's death, 159. 
3d Synod, 160. 
Who are Members, 160. 
Half-way Covenant, i6q. 
of Puritans, splits half-way, 160. 
Decree on Quakers, 161. 
Elders and Court, halt a 2d time in 

Salem, 162, 269. 
Elders in Warwick, 162. 
Members' vote vetoed, 165. 
of the Puritans, crumbling, 165. 
in 3 parties, 166. 
Elders and Court dazed, 166. 
Calls a 4th Synod, 166. 
" Half-way Covenant," nowhere, 167. 
Independency vetoed, 167. 
Religious Liberty in R. I., 168. 
Elders alarmed, 170. 
ist Baptist of Boston, 171, 249. 
of Eng. Service in Boston, 172. 
of Puritans offended, 172, 271. 
in R. I. for Soul Liberty, 173. 
in Boston and Providence, 173. 
Taxes resisted, 174. 
Members' vote assailed by "Third 

Party," 174, 175. 
Elders try a debate, 175. 
Court helps the Elders, 176. 
at Noddle's Island, 176. 
1st of Boston, a Schism, 176. 
Old South formed, 177, 271. 
Puritans, Separate, 271. 
Court calls 5th Synod, 178. 
Puritans grow Independent, 178. 
Platform and Covenant, 179. 
Plantation Edict, 179. 
at Noddle's Isle, build a Meeting House 

in Boston, 180. 
Elders' Edict against building Meet- 
ing Houses, 180. 
the, hold a Meeting, 181. 
Court, Nail the Door, i8i. 
Elders pulled the nails, 181, 271. 
Mather's Divine Right, 1S2. 
Baptists, equal rights, 1.82. 
Court sentenced nailed-up, 182. 
This for that, 183. 
Elders, 6th and last Synod, 1S3. 
R. W. Sees the " holy Season," 1S3. 
Winthrop's lament, 184, 267. 
Elders, Liberty of Conscience, 184. 
Success at last, 185, 272. 
Death of R. Williams, 1S6, 272. 
Great achievement for, 186. 
Bancroft's Eulogy, 187. 
R. W. honored m R. I., 188. 
a. Conscience, 188. 
has more Honors for R. W. , 18S, 

273- 
of the Theocracy, torn, 189. 
of England service ordered in "Old 

South," i8g, 273. 



Church, continued. 

Worse had been before, 190. 

Toleration never slept, 190. 

Episcopal Meeting House, 190. 

Elders face the King, igi. 

Toleration in Eng., 191. 

Elders, of N. E. take it, 192. 

Puritans, blame the Elders, 192. 

Gets rid of Theocracy by the New 
Charter, 192, 274. 

Elders, final cruelty, 193. 

Sermon, on New Charter, 194, 272. 

Pastors for life, 197. 

and State demolish Church and State, 
198. 

ist Baptist, ordain Elisha Callander, 
igq. 

Elders, Mathers, there, igg. 

" ( jood Men United," igg, 274. 

Evils of Theocracy seen and cursed, 
249, 200. 

Harmony in Boston, 201, 275. 

Elders on a Vacation, 201. 

Synods illegal, 276, 201. 

Rough retrospect, 202. 

Taxes remitted, 203. 

" 4 Colonies," follow and accept R. I., 
203. 

What Roger Williams meant by " un- 
separatcd," 203. 

Reconstruction, 204. 

of Christ wins the day, 204. 

" Hollis Fund," 204, 7. 

Religious Liberty the root of Civil 
Liberty, 207. 

" Ordinance of '787," 208. 

" Constitutional Amendment by Wash- 
ington, 208, 276. 

" Peace of Religion 1555, to Mass. 
Bill of Rights,^S34," 209. 

Gov. Winthrop's Proposal to Revoke 
Roger Williams' Sentence, remains, 
210, 109, 116, 243, 276, 8, 282, 287, 
2S9. 

Brethren in Christ, 211, 153, 172, 195, 
200, 214, 254. 

Triumph of Religious Liberty in the 
United States, 183, 212. 

History of N. E., 223, 5, V., iSfi. 

Reasons why the Sentence of Ban- 
ishment against Roger Williams 
should be Revoked, Part II., 213, 
2qS. 
Cities, of persecution, 221. 
Clarke, 

Buys Island, 122. 

Pastor at Newport, 144. 

Others go to Lynn, i4g. 

Endicott Challenges, 149. 

Publishes " 111 News" Eng., 153. 

Tarries in Eng., 155. 
Clark's Island, 20. 

Pulpit Rock, 20. 
Cobbett, Thos. 

Discourse of, 148. 



INDEX. 



303 



Cobbett, Thos., continued. 

Clarke, Holmes, and Crandail, at meet- 
ing, 150. 

Call to Ipswich, 174. 
Coke, Sir Edward. 

Sees Roger Williams, 67, 8. 

Daughter of, 69. 

House of, 109, 186, 239, 244. 
Coligny Admiral, 220. 
Colonies, United. 

Four unite, 127. 

R. I. left out, 127. 

Decree of, 132. 

Call 2d Synod, 136. 

Refuse aid to, 145. 

Rectify R. I., 146. 

Roger Williams goes thro', 155. 

Accuse Plymouth, 159. 

Edict of, on Quakers, 160. 

Policy of renounced, 160. 
Colossus, 256, 262. 
Compact, of Pilgrims, 

Agreement of, 15. 

Names of Signers, 16. 

no Church and State Union, 17. 

See 40, 46, 49, 52, 64, loi, 2. 
Congregational, 

Church order, 139. 

Order of, 141. 

Those of that way, 182, 209. 

the Orthodox, 160. 
Conscience, 

of the Bishops, 4. 

of the " Separatists," 7. 

Liberty of, 11, 14, 34, 42, 3, 68. 

the Question involved, 71. 

Endicott warned, 73. 

Elder Brewster's advice, 78. 

Scruple of, 85. 

Christ Lord of, 40, 124, 5, 9. 

Oath is Christ's, 86, 89, 4, 103, 104. 

Shelter for, 1 14. 

Exiles for, 125. 

Under color of, 132. 

Freedom of, assured, 141. 

Public.and Court, 159, 119, 125, 2ir, 
212, 163, 183,4, 1S7, 194, 5, 8, 203, 4, 
284. 

Friends of, cheered, 129. 

Persecution for sake of, 139. 

Banner, 221. 

in Religious Opinions, 220. 

Decree on, 184, 272. 
Cotton, John. 

Roger Williams meets, 68. 

Comes to N. E., 78. 

Settlement of, 80. 

Reports Magistrates, 81. 

Counsels the Court, 84. 

Sides with R. Williams, 85. 

Reports R. W., 86. 

on R. W., Sentence, 99. 

Lame apology, 107. 

Left the Court, 104, 6, 8, 280, 263, 266, 
242. 



Cotton, John, continued. 

Aristocratical, 1 16. 

With Hutchinsons, 118, 120. 

Apologizes, 123. 

Bloody Tenet, 127, 8. 

Keyes, 133, 5. 

Platform, 137, 

Sermon of, 148. 

Letter to, and reply, 153. 

Opinion of Charter, 66, 226. 

on Democracy, 141, 265. 

Death of, 159. 
Court, Generall. 

Chartered, 45. 

Charter of, 46. 

by Charles 1., 46. 

Silent on Religion, 46. 

of Assistants on Arbella, 48, 49. 

Houses for Elders, 49. 

Boston Founded, 49. 

ist Session of, 51. 

Morton shipped to Eng., 51. 

2d Session of, 52. 

Citizens to be Church Members, 52. 

Elders advisers of, 53, 201. 

King and Charter, 56. 

E.xceed Parliament, 6r. 

go beyond Charter, 61. 

Charter called for, 63. 

no Charter Basis, 64. 

Assume Military Power, 65. 

Beacon Hill, 65. 

no Charter Authority, 66. 

Caution Salem Church, 73. 

Winthrop at Plymouth, 75. 

Church and State, 79. 

Advice of Elders to, 80. 

Caution Salem again, 8t, 83. 

Sit on " Treatise," 81. 

Pass it over, 83. 

Cotton to, 84. 

Charter, 84. 

and Roger Williams, 85, 6. 

" Resident's Oath," 85, 6. 

Double advice to Salem, 87. 

no Charter power, 88. 

Summons of, 88. 

Advice of Elders, 88. 

Refuse a Deed, 8q, 232. 

Liable to Church Discipline, 89. 

Admonitory Letters, 90. 

Retort in Kind, 91. 

Push Williams, 92. 

Summons of, 96. 

had no Charter, 96. 

Elders advise, 96. 

Session of, 97. 

Stormed by Endicott, 98, 241. 

Deputies to return, 98. 

Adjourned, 99. 

Much Excitement, 99. 

the Great Session, 100. 

Indictment of R. W., 100. 

Composition of, loi. 

in a quandary, 102. 



304 



INDEX. 



Court, continued. 

Adjournment, 104. 

a bad job, 104. 

Pass Sentence, 104. 

no Charter Authority, 105. 

not Unanimous, 222, 106, 8. 

Sixe Weekes Extended, 108. 

Orders Williams' arrest, 108. 

Gov. Winthrop's hint, 109. 

Solicitous alarm, no. 

not all for Ostracism, 112. 

Proposal of Gov. Winthrop, 116. 

ist N. E. Synod, i ig. 

Gain Mr. Cotton, 120. 

Wheelwright and Hutchinsons ejected, 

121. 
Edict on Anabaptists, i2g. 
Claims Shawomet, 126, 131. 
R. Williams forbidden, 131. 
Without Charter, 131. 
Edict of, no change in, 132. 
2d N. E. Synod, 136. 
Deputies in doubt, 136. 
Desists the 2d time, 137. 
Protest to Plymouth, 143. 
Cruel Edict, 145. 
Demand of Plymouth, 146. 
Trial of Clarke and others, 148. 
in the two Bays, 152. 
Maiden Church fined, 152. 
Cromwell sets the Sentence of R. 

Williams aside, 155. 
Invites R. W. to Boston, 158. 
Complain of Plymouth, 159. 
Calls 3d .Synod, 160. 
Edict on Quakers, 160. 
Death of Cromwell, 164. 
Rebuked, 164. 
3 parties, 1(15. 
changes, 166. 
Calls 4th Synod, 166. 
and Kings, Commissioners, 170. 
go pro and con, 170. 
Great Debate, 175. 
Letters to R. I., 173. 
Calls 5th Synod, 178. 
Trying Evils, 179. 
Edict on Meeting Houses, 180. 
" nailed-up," iSi. 
Calls 6th Synod, 183. 
Decree on Religions Libertv, 185. 
Death of Roger Williams, 186. 
Havoc of James H., 189. 
bow to W. I II., of Eng., 191. 
Mather yielded, 192. 
New Charter, 192. 
Sermon on, 194. 
Act of new, ig6. 
Advocate Toleration, 197. 
Curses Persecution, 200. 
Eccl. taxes outlawed, 203. 
Religious Liberty the Law, 210. 
Petition to revoke Sentence against 

Roger Williams, 210. 
Spread the " Mantle of Charity," 225. 



I Covenants, 

of Separatists, 10. 

of Pilgrims, 16. 

of the Puritans, 40. 

Cambridge, 136, 9, 178, 183, 202. 

Half-way, 176, 7, 179. 

Providence, R. L, 269. 
Coverdale's Bible, 4. 
Cromwell, Oliver. 

Commonwealth under, 143. 

Protector, 155, 174. 

Congratulated, 158. 

Confirms R. L, Gov't., 160, 158, 269, 
210. 

Intimate with Roger Williams, 297. 

Death of, 164. 
Cushman, Robt. 

in Eng., II, 13, 14. 

Sermon of, 25. 

Goes in Ship Fortune, 26. 

Agt. in Eng., 28. 

Death of, 31. 

Dunster, Henry. 

President Harvard College, 154, 

Removed, 154. 

Succeeded by Chauncey, 154. 
Duke of Lancaster, Protects Wickliffe, 2, 

Elders, Puritans, 

Houses for, 49. 

Riil'iig, 77, '34. '39, '42, i67> '75. 8, 
9- 

State Support, 49, 79. 

Advise the Court, 80, 83, 84, 96, 7, g, 
102, 124, 127, 132, 166. 

Stop Admonitory letters, 99, i. 

Such as they, 144, 5, 150, 3, 162, 175, 
6, 184, 193, 194, igg, 234. 

Advice defunct, 183, 201, 3, 212, 221, 
223. 

Roger Williams an, 104. 

John Cotton an, 120, 280. 

J. C. not for Roger Williams' Sen- 
tence, 106, 8. 
Endicott, Gov. 

Get Patent, 36. 

Sent to Salem, 37. 

Interested in Pilgrims, 39. 

Sends off Smith, 39, 257. 

Ships the Brownes, 41, 172, 271. 

Cautioned, 42. 

Example, 49. 

Warned by the Court, 73, 228. 

Storms the Court, gS, 241, 249, 279. 

Succumbs, gS, 278. 

Challenges Clarke, 149. 

Challenge accepted, 149, 175. 

Forerunners, i. 
Frederick the Wise, 

Favors the, 3. 

Protects Luther, 3, 220. 

Giddings, Geo., 174. 



INDEX. 



305 



Gould, Thos., 171. 

Dealt with for Schism, 171. 

Imprisoned, 171. 

Public debate, 175. 

at Noddles, 176. 

Builds a Meeting House, 179, 180, i. 

Harvard College, 

Founded [1638], 204. 

Schools to fit for, 145. 

Dunster and Chauncey Prests., 154. 

HoUis Fund of, 204, 7. 
Higginson, 

Comes to Salem, 38. 

not a " Separatist," 38. 
History, Eccl. of N. E., 246, 252. 

Prefatory, V., i86, 223, 5. 
Holland, 

Prince of Orange in, 6. 

Pilgrims flee to, 8. 

Religious Liberty in, 43. 
HoUis Fund, 

Founders of, 204. 

Occasion of it, 205. 

Thank-offering, 205. 

Philosophical Apparatus, 205. 

Specific objects, 206. 

Large amount, 206. 

Beneficiaries who, 206. 

to be Sacredly applied, 206. 
Holmes, Obadiah, 

Pastor at Rehoboth, 143. 

Goes to Newport, 144. 

Goes to Lynn, 147. 

at Mr. Witter's, 148. 

Tried and imprisoned, 148. 

at Wliipping-post Boston, 151, 
Huss, John. 

Chaplain, 2. 

a Council, 3. 

Betrayed and burnt, 3, 220. 

Independence, 

of Churches, 2. 

Pilgrims were, 22, 32. 

Synods opposed to, 139, 178. 

Puritans become, 178. 
Inquisition, fell, 6. 

Kepler, 187. 
Kettle, copper, 18. 

Lancaster Duke, Protected Wicklifie, 2, 

220. 
Landing of Pilgrims, iS. 

Date of whole Company, 21. 

(of Puritans, 49.) 
Leyden, 

Separatists go to, 10. 

Smyth's influence, 10. 

Separatists Leave, 11. 

Farewell Sermon, 12. 

Church disbanded, 31. 

University, 294, 



Louis I. Protects Claude, 219. 
Luther, Martin. 

Helped by Frederick, 3. 

Peace of Religion, 6. 

at Worms, 7, 220. 

Massachusetts Bay, Colony. 

Gov. & Co., 36. 

Boundaries of, 36. 

Patent for, 36. 

Endicott sent, 37. 

Many come to, 38. 

ist Church in, 40. 

Stately move, 43, 44, 56. 

Charter of, 46, 55. 

Emigration to, 48. 

Enemies of, 59. 

Apologists for, 62. 

Charter threatened, 63. 

Status of, 65. 

Charter of, 78. 

Roger Williams no underminer of, 
78, 84, 87. 

Court of, 97. 

and Plymouth, 115. 

Claims .Shawomet, 131. 

Claims Warwick, 146. 

Restriction in Religion, 152. 

Respects Cromwell, 155. 

non-intercourse with R. I., 173. 

Toleration Order in, 182. 

New Charter, 192. 

and Plymouth united, 192. 

Sermon on New Charter, 194. 

Accepts Religious Liberty, 197. 
Massasoit, Chief. 

Friendship of, 24, 76. 

Gives Roger Williams land, iii. 
Mather, Cotton. 

Advice of the Court, 81. 

of the Holy Flock, 91. 

Reports matters, 119, 139, r93, 199, 
200, I, 5, 205. 
Mather, Increase, Divine Right of, 182, 191, 

199, 275. 
Mather, Richard, to prepare for a platform, 

137- 
Mayflower, 

to sail in, 13. 

Pilgrims on, 17. 

Compact on, 17, 114. 

at anchor, 21. 

on as a Church, 22. 

Land from the, 22. 

Returns to Eng., 24. 

Returns from Boston, 50. 

the, of Roger Williams, 113. 
Meeting House, 

ist at Plymouth, 26. 

at Salem, 93. 

Cambridge, 103. 

Boston, 180, I, 2. 

Decree on, 180, 192. 

Old South, 189, 271, 3. 

an Episcopal, in Boston, iqo. 



3o6 



INDEX. 



Miantonomo, Chief. 

Gifts to Roger Williams, 113, 260, 295, 
298. 

is tomahawked, 127. 
Mooshausick, 

Roger Williams settles at, 112. 

Meadows of, 113, 122. 
Ministers' Lots, 

Set apart as, 79. 

Standing order, 197, 201. 
Mosheim, i. 

Narrohigansetts Bay, 

Bay of, 24. 

Roger Williams to steer to, 109. 

Held back by R. Williams, 116. 

Providence Plantations on, 128. 

Clarke bnys Aquidnay, 122. 

R. W. buys Prudence, 243. 

Separatists go to, 123. 
Newton, 187. 

Peace of Religion, 6. 
Peasants, war of, 3. 
Pilgrim Fathers, 

rise of, 2. 

" Separatists," 4. 

Spread of, 6. 

Depressed, 7. 

two Congregations of, 8. 

for Religious Liberty, 8. 

for in Holland, g. 

for at Leyden, 10. 

for Hudson River, ji. 

for Liberty of Conscience, 11. 

Sermon of departure, 12. 

Left Leyden, and Delft Haven, 13. 

Sail in Mayflower, 14. 

Compact signed, 15. 

at Cape Cod, 15. 

Thanksgiving, 15. 

John Carver, Gov., 15. 

Miles Standish, Capt., 17. 

no Union of Church and State, 17. 

ist landing of, 18. 

2d landing, 18. 

Child born, ist in N. E., 18. 

3d landing, 19. 

First encounter, ig. 

ist " Sabboth," in N. E., 20. 

Pulpit Rock, Motto on, 20. 

Mrs. Bradford drowned, 21. 

Final Landing, 22. 

Plymouth Rock, 22. 

Independents, 31, 32, 34, 22, 40. 

no Synods or Councils, 12, 22, 32. 

as a Church from Scrooby, 22. 

Pilgrim Fathers, New Plymouth, 22. 

Settle in Families, 23. 

Leave the Mayflower, 23. 

Organize military, 23. 

.Samoset, " Welcome Englishmen," 24. 

Friendship with Indians, 24. 

Good Title to Lands, 24. 

Severe sickness, 24. 



Pilgrim Fathers, continued. 
Gov. Carver dies, 24. 
Mayflower returns, 24. 
Wm. Bradford, Gov., 24. 
Ship Fortune arrives, 25. 
Joint Stock System, 25. 
Sermon by Mr. Cushman, 25. 
Build Meeting House, 26. 
Canonicus sends arrows, 26. 
Public Worship, 26. 
Pastor Robinson's Lament, 26. 
First P'ast, 27. 
Great Thanksgiving, 27. 
5 Kernels of corn, 27. 
Lyford Case, 28. 
Independents, 32, 40. 
F'orm of Worship, 32. 
Collections taken, 32. 
Regard for the Holy Word, 33. 
Fellowship for Salem, 40. 
Ralph Smith, Pastor of, 40. 
Friends of Religious Liberty, 42. 
Call Roger Williams, 72. 
Visit of CJov. Winthrop to, 75. 
System of Church expenses, 53, 75. 
Roger Williams a " Sachem," 76. 
Roger Williams' friendship with In- 
dians, 76. 
Roger Williams' writings, 76. 
Roger Williams coworker with Smith, 

75- . . 

Roger Williams' daughter born at, 76. 

Roger Williams recalled to Salem, 77. 

Elder Brewster's advice, 77, 125. 

Some go with Roger Williams, 77. 

Indc|)eiidents of Independents, 115. 

R. Williams reappears at Seekonk, 
III, 2. 

Gov. Winslow's request, iii, 131, 144 

Gov. Bradford wavers, 133. 

Favor Mr. Holmes, 143, 

are cliided, 144. 

Deny Commissioners' claim, 146, 267. 

Complained of, 159. 

Reply to a Threat, 173. 

Plymouth Bay united with Mass. Bay, 
'94, 273. 
Pope, 2. 

in Fear of Huss, 3. 

Paul III., 5. 

and Peace of Religion, 6, 263. 

Resisted by the Prince of Orange, 6. 

Luther and " Bull " of, 220. 

Independent of, 115. 
Protestants, 

League of, 4. 

Compel Chas. V., 6. 

Reformers, 219, 221. 
Providence, R. I., 

Mooshausick, 1 12. 

Founded by Roger Williams, 114. 

Independent Church in, 115. 

well peopled, 122. 

Platform, 142. 

Roger Williams hurried on to, 155. 



INDEX. 



307 



Providence, continued. 

Statue of Roger Williams froin, to 
Wasliington,''D. C, 188. 

Throngs of its people, 294. 

Gift of Betsey to, 296. 
Plummer Hall, Salem, 

in rear of Meeting House of 1634, 93. 

Shelters House Roger Williams 
preached in, 92, 93. 
Puritans, 

Reformers, 5. 

Appeal to the Bible, 5. 

Why so called, 5. 

Timid and Bold, 7. 

3 Classes, 35. 

get a Charier, 36. 

Disliked, Separatists, 38. 

6 Ships of, sail, 38. 

not Separatists, 38. 

Style of, by Smith, 39. 

ist Church of, 40. 

Brownes Separate, 41. 

Brownes shipped, 41. 

Endicott cautioned, 42. 

New move, 44. 

Conscientious, 44. 

not for Religious Liberty, 44. 

Charter of, 45. 

Charter Silent on Religion, 46, 73, 128, 
165. 

Letter to Church of Eng., 48. 

not Separatists, 48. 

Come to Mass. Bay, 49. 

Compact, Arbella and Mayflower, 49, 
'5, 17- 

Set up Churches, 49. 

Church and State, 49. 

Status Equivocal, 50. 

Some go back to Eng., 50. 

Vassal goes to Plymouth, 50. 

Stern rule, 51. 

Ship Lyon brings Roger Williams and 
Wife, 51. 

Theocratic Basis, 52. 

Church Polity of, 52. 

not Independents, 52. 

Elders and Magistrates, 53. 

Fast and Thanksgiving, 53. 

Ministers, Style of, 53. 

not Fathers of Religious Liberty, 54. 

a Mock Hearing, 55. 

get a Charter, 55. 

King glad they go, 56. 

a Veto on Charter, 56. 

Impolitic Devices, 57. 

not Separatists, 58. 

Chagrin of the Brownes, 59. 

Charter violated, 60. 

King offended, 60. 

Charter in danger, 60. 

Charter defended, 62. 

Called for, 63. 

Reassumed, 63. 

Commissioners appointed, 63. 

Were Charterless, 64. 



Puritans, continued. 

Fortify Castle Island, 65. 

Light on Beacon Hill, 65. 

Mass. Bay Co. annulled, 65. 

Call Roger Williams, 71. 

He declines their Call, 72. 

Salem cautioned not to employ R. W., 

73- 
R. W. goes to Plymouth, 74. 
Gov. of, at Plymouth, 75. 
Cotton and Hooker, 78. 
Church and State, 79. 
Settlement of Cotton, 80. 
Issue with R. W., 80. 
Salem warned again, 81. 
Charter trouble, 81. 
Challenge R, W., 82. 
Cotton and Wilson Calm, 83. 
Alarm for Charter, 83. 
Fast Sermon, 84. 
Cotton with Williams, 85. 
Cotton's testimony to, 86. 
Charter gone, 87. 
R. W. ordained, 87. 
Summoned to Court, 88. 
Elders' advice, 89. 
Salem send out letters, 90. 
Elders intercept letters, 90. 
Retort Discipline, 91. 
Hooker and Cotton troubled, 96. 
Magistrates ignore Church Discipline, 

Gov. Endicott troubled, 98. 

Salem to back down, 98. 

Intense Excitement, 99. 

Court pass Sentence, 104. 

Mr. Cotton apologizes, 106. 

Court not Unanimous, 108. 

" Sixe Weekes," Extended, 108. 

R. W. cited to Boston to be shipped to 

Eng., 108. 
Gov. Winthrop's hint, 109. 
Capt. Underbill too late, 109. 
Dire chagrin, 110. 
R. W. in exile, 111. 
Massasoit a friend, iii. 
R. W. and Family at Seekonk, iii. 
Gov. Winslow's hint, iii. 
R. W. goes to Mooshausick, 112. 
Temporary triumph, 114. 
Bay not at peace, 117. 
Call a Synod, 119. 
Gain John Cotton, 120. 
Banish Hutchinsons, 121. 
Clarke and others go to R. I., 121. 
the 3 Colonies, 122. 
Arnolds submit, 126. 
Miantonomo tomahawked, 127. 
the 4 Colonies unite, 127. 
R. W. goes thro' Boston, 128. 
a Court Law, 129. 
Edict of "4 Colonies," 132. 
Cotton's Keys, 133. _ 
Complain of Aspersions, 135. 
ask 2d Synod, 136, 9, 194. 



3o8 



INDEX. 



Puritans, continued. 

Warn Plymouth, 143. 

Warwick Sarcasm, 145, 1&2. 

Clarke arrested, 148. 

John Cotton's Sermon, 148. 

Holmes Whipped, 150. 

R. W. not sail out of Boston, 152. 

Cotton and Wilson reproved, 153. 

Prest. Dunster, resigns, 155. 

R. W. free pass, 155, 182. 

R. W. invited to Boston, 158. 

Plymouth reminded, 159. 

Quakers inhibited, 160. 

3d Synod, 160. 

Separate, 160. 

Decree of United Colonies, 161. 

Jolin Winthrop jr. quere, 161. 

Quakers hang, 161. 

King reaffirms, and overrides the 

Charter, 165. 
3 parties, 165. 
Say, not understood, 166. 
4th Synod, 166. 
Abhor Independency, 167. 
King's Commissioners, 169. 
Theocracy totters, 170. 
3d party hopeful, 170. 
Gould in prison, 171. 
Prayer Book in Boston, 172. 
Threat of non-intercourse, 173. 
Letter to R. Island, 173. 
Giddin^s' "pewter platters," 174. 
King hits Theocracy, 175. 
Great Debate, 175. 
" Unseparated," Separate, 177. 
5th Synod, 178. 
independency, grows, 178. 
Platforms unsafe, 179. 
Meeting Houses inhibited, 180. 
Meeting Houses Nailed-up, 181. 
Mather's Divine Right, 182. 
Anabaptists tolerated, 182. 
King's, tit for tat, 183. 
6th Synod, 183. 

Williams, " Holy Season," 183. 
Act of Toleration, 185. 
Self-Condemnation, 185. 
Death of Roger Williams, 186. 
Theocracy Revolutionized, 186. 
a Royal Governor, i8g. 
Prayer Book in Boston, 189. 
Episcopal Meeting House, 190. 
in a Quandary, 191. 
Suppliants, 192. 
Witch hanging, 193. 
New Charter, 194. 
Mass. and Plym. Bays unite, 194. 
Sermon on New Charter, 194. 
Plea for Religious Liberty, 195. 
the " Standing Order," 196, 201. 
Elisha Callander ordained, 199. 
Sermon " Good Men United," 199. 
Church and State done, 201. 
Synods illegal, 202. 
Theocracy all illegal, 202. 



Puritans, continued, 

HoUis Fund, 204. 

Thank-Offering, for Religious Liberty, 
204. 

Church and State inhibited in the 
Northwest Territory, 208. 

Religious Liberty favored by Wash- 
ington, 208. 

Roger Williams' Sentence still remains, 
210. 

Petition of 1875 on Gov. Winthrop's 
Proposal, 210. 

Justice is waiting, 210. 



Quakers, much wronged, 159, 160, i, 2, 3, 
190, 2, 5. 
Tolerated, 173, 175, 195. 



Religious Liberty, 
Waldenses for, 2. 
Protestants for, 4. 
Prince of Orange for, 6. 
" Separatists" for, 7, 69. 
in Holland, 8. 
John Smyth for, 10, 6g. 
Pilgrims, Fathers of, 22, 34, 42, 44,54, 

'"25- 
Roger Williams defends, 1 14, 115, 157, 

1S3. 4, 7- 
in Rhode Island, 114, 141, 168. 
in England, 125. 
Success in New England, 152, 115, 

183. 
Edict for, in Mass. Bay, 165, 189. 
and Civil related, 166, 207, 8. 
Sermons on, 194, 6, 200. 
Thank-Offering to God for, 205, 294. 
Eccl. Law of the United States, 212, 32. 
Religious Liberty in Mass. and Plym. 

Bays, 192. 
Opinions prevail, 198. 
Persecution an " Obsolete Blunder," 

201. 
all Opposition to him illegal, 201, 2. 
Highly Esteemed, 153, 239, 244. 
Theocracy annihilated, 203. 
Hollis Thank-Offenng for Religious 

Liberty, 205. 
Helps American Independence, 208. 
Washington Confirms Religious Lib- 
erty, 208. 
Toilers from 1555 to 1686, 209. 
Gov. Winthrop s proposal yet lingers, 

210, 245. 
Cromwell, muzzled the Sentence, 210. 
Hon. R. C. Winthrop, "I palliate it 

not," 210. 
Sturbridge Petition, 210. 
Christ taught Religious Liberty, 214,17. 
Christ's Apostles taught Religious 

Liberty. 217, 19. 
Chiist's Reformers taught Religious 

Liberty, 219, 22. 



INDEX. 



309 



Religious Liberts', continued. 

Christ's " Riim's-horn," Roger Wil- 
liams, taught Religious Liberty, 224, 
54, 99, 109, 110, 234, 278, 280, 290. 

Christ's Doctrine of Religious Lib- 
erty, Survives, 255, 293. 

Christ's Disciples of the Nineteenth 
. Century can suitably indorse Reli- 
gious Liberty, by revoking Roger 
Williams' Sentence of Banishment, 
293, 298. 
Rhode Island, 

Gov. Winthrop suggests to Roger 
Williams the " Narrohigansett Coun- 
try," 109. 

R. W. with 5 others leave Seekonk in 
the " Mayflower " Canoe, as the 
Pilgrim Fathers, of Rhode Island, 
landed at " Wha-Cheer" Cove, 113. 

Welcomed by the Indians to Moos- 
hausick, 113. 

Land given him by Canonicus and 
Miantonomo, 113. 

Founded Providence for Religious 
Liberty, 114. 

Voluntary Gov't formed, 122. 

Shawomet claimed, 127. 

Roger Williams goes to Eng. for 
Charter, 127. 

Left out of United Colonies, 127. 

R. W. gets Charter of " Providence 
Plantations," 128. 

Refused help of " United Colonies," 

Warwick claimed, 146. 

Goes by Manhattan, 152. 

R. I. Charter readily Confirmed, 152. 

Letter to Endicott, 154. 

Full Liberty thro' the Colonies, 155. 

R. I. Gov't confirmed, 156. 

Chosen President, 156. 

Defines Religious Liberty, 157. 

Cromwell confirms R. I. Gov't., 158. 

Rechosen Governor, 158. 

Invited to Boston, 158. 

Lived to see Power of Magistrates to 
meddle in Religion taken away, 185. 

Death of Roger Williams, 186. 

Whole life a triumph, 186. 

Sovereign Civil Authority in the Peo- 
ple, 187. 

Bancroft s Eulogy, 187. 

Statue of, in Washington, 187. 

Park at Providence, 188, 294-29S. 

to be honored more and more, 1S8, 
116, 7, 183, 210, 224, 243, 7, 268, 276, 
8, 281. 

R. I. Charter not given up, 189. 
Robinson, John, 

Pastor in Leyden, 8. 

Bishop Hall tells, 9. 

Parting Sermon to Pilgrims, 12. 

Letter and regret, 26. 

Death of, 31. 

Family arrive at Salem, 39. 



Robinson, John, continued. 

Family go to Plymouth, 31. 

Advice, 33. 
Rock, Pulpit, on Clark's Island, 20. 

Inscription on, 20. 

Fame of Plymouth, 21. 

What-cheer Cove, 113. 

Sabbath, First kept in N. E., 20. 

How spent, 20. 

on the " Mayflower," 21. 
Salem, N. E., 

Covenant at, Naumkeag, 40. 

Endicott arrives at, 37. 

Higginson, Robinson family, and 
others arrive, 39. 

Ralph Smith sent away from, 39. 

Fast observed at, 39. 

Church organized, 40, 43. 

Brownes set up Church of Eng. Ser- 
vice, 41. 

Brownes shipped to Eng., 41, 51. 

Call Roger Williams, 72, 229. 

Endicott warned by the Court, 73. 

R. W. leaves, 73. 

R. W. recalled to, 77. 

Date of his return to, 78. 

Church again advised by the Court, 8i. 

R. W. preaches at, 84. 

R. W. upheld by Public Opinion, 86. 

R. W. Ordained at, 87. 

R. W. and Church Summoned to 
Court, 88. 

Petition denied, 89. 

Church send Admonitory Letters, 90. 

Church bribed, 91. 

R. W. last Sabbath as Pastor, 92. 

Build a Meeting-House, 93. 

People meet at his House, 95. 

Deputies sent Home from Court, 97. 

Endicott Storms the Court, 98. 

R. W. Sentenced to Banishment, 104. 

Uproar in, at Sentence of R. W., 242. 
280. 

Underbill sent to, for R. W., 108. 

Gov. Winthrop telephones R. W. at, 
109. 

R. W. departs from, 109. 

Deed and Deputies, where now? 99. 

Obadiah Holmes of, 143, 7. 

Witchcraft and Cotton Mather, 145, 
162, 192, 3, 4. 

Saltonstall, Sir Richard. 

of the Mass. Bay Co., 37. 

Returns to Eng., 51, 60. 

Defends the Charter, 62. 

Letter to Cotton and Wilson, 153, 
268. 

School System, N. E., 145, 159. 
Shawomet, 

Claimed by Mass., 127. 

Sought by Mass., 131. 

Included in R.I., 156. 

Redress for, 158. 



310 



INDEX. 



Skelton, 

Minister from Eng. , 38. 

Pastor at Salem, 40. 

with R. VV., Teacher, 77. 

Death of, 83. 
Smith, Ralph. 

Takes Ship in Eng., 38. 

Describes Puritans, 39. 

Sent off, 39. 

Call to Plymouth, 39. 

with Roger Williams, 75. 
Smyth, John. 

Pastor in Eng., 8. 

Studies the Scriptures, 9. 

Bishop Hall of, 9. 

" Grandee of Separation," 10. 

for Religious Liberty in Eng., 10. 

a " Separatist," 38. 

Gains Toleration in Eng., 209, 220. 
Standish, Miles. 

with the Pilgrims, 17. 

Chosen Military Capt. 17. 

Goes Ashore, iS, 

at the Encounter, 19. 

Goes to Eng., 31. 

Brings sad News, 31. 
Standing Order, Ministers of, 197, 201. 
Synods, 

Pilgrims none, 12, 22. 

ist called, 119. 

for Discipline, 1 19. 

2d opposed, 136, 9. 

Prepare a Platform, 137. 

Edict on Magistrates, 137. 

Vote Westmnister Assembly, 138. 

Cambridge Platform, 139. 

None in R. I., 142. 

3d in Boston, 160. 

Half-way Covenant, 160. 

4th in Boston, 166. 

who Church Members, 167. 

Veto Independency, 167. 

5th in Boston, 178. 

Reforming, 178. 

6th Confession, 184. 

all declared illegal, 201. 

University, 

of Oxford, 3. 

of I^rague, 3 ; of Eeyden, 294. 

of Wittenberg, 3. 

of Cambridge, Eng., 68, 1S6 

of Harvard, 145, 154, 159, 204, 5, 7. 

of Brown, 207. 

Vane, Sir Harry. 

with Hutchinsons, 118. 

Receives R. W., 152. 

Letter to R. Island, 156. 

R. W. replies to, 157. 

R. W. intimate, 295. 

R. W. entertained, 297. 
Waldenses, i. 

Lancaster Friend to, 2. 

Lollard a, 2. 



Waldenses, continued. 

Mosheim of, i. 

Peter Waldo, 219. 
Wampanoags, " Welcome, Englishmen," 

24, 1 11. 
Warwick, 

Opinions of, 145. 

Alarmed, 146. 

and Towns unite, 156. 

Disgusted, 162. 

not far wrong, 194. 
Washington, Geo. 

Interviewed, 208. 

Petition to, 208. 

Reply of, 208. 

Opinion of Petitioners, 208. 

gets Const'l Am'd't, 208. 

Ordinance, 17S7, 20S. 
Westminster Assembly, 138. 
" VVha-cheer," 113. 
White, Jolm. 

Starts Cape Ann Colony, 36. 

gets a Charter, 36. 
White, Peregrine, 19. 
Winslow, Gov. 

his Report, 13. 

Letter to Roger Williams, iii. 
Wickliffe, John. 

Protected by Duke, 2. 

Translates the Bible, 2. 

its Sufficiency of, 2. 

Writings, get to Huss, 2. 
William, Prince of Orange. 

Immortal Reformer, 6. 

His a Land of Refuge, g, 10, 124, 43. 

Roger Williams goes by, 127. 

Roger Williams goes by Colony of 
Holland, 152. 

III. Prince ot Orange, 191. 

Checks the Inquisition, 6, 209, 220. 
Williams, Betsey. 

Gives Land to the City of Providence 
for a Roger Williams Park, 188, 296, 
298. 
Williams, Roger. 

Parentage, 67. 

when and where born, 67. 

Noticed by Sir Edward Coke, 67, 8, 
70, 109, 1S6, 239, 244. 

.Studies at Cambridge, Eng., 68. 

Beneficed in Church of Eng., 68. 

Studies Nonconformity, 68. 

Inclines to " Separation," 69. 

Meets Cotton and Hooker, 69. 

Flight from Eng., 70. 

Letter to Mrs. Sadlier, 70. 

and Mary his Wife in Boston, 71. 

for Religious Liberty, 71. 

Reported by Gov. Winthrop, 71. 

Call to 1st Church, Boston, 71. 

Declines the Call, 71, 227, 236, 258, 
261, 2S9. 

Firm " Separatist," 72. 

Call to Salem, 72, 228, 9. 

Inhibited by the Court, 73. 



INDEX. 



311 



Williams, Roger, continued. 
Call to PlynioLitli, 73. 
Reported by Gov. Bradford, 74. 
Associate with Ralpli Smith, 74, 240. 
Gov. Wiiithrop visits Plymoiitli, 240, 

75- , 
Toils for the Indians, 75. 
Manual labors, 76. 
Names of Children, 76. 
Key of Indian Languages, 76. 
Held as a Sachem, 76. 
Treatise on Pattent, 76. 
Recalled to Salem, 77, 228. 
Brewster's Opinion of, 77. 
Return to Salem, 77. 
Teacher with Skelton, 77, 229. 
no enemy to Mass. Bay, 78, 84, 5, 87, 



Submits his Treatise, 81, 230, 240. 

no Enemy to Mass. Bay, 83. 

Preaching criticised, 84. 

Opposition subsides, 85. 

Preaching not dangerous, 85. 

on Resident's oath, 230, 241. 

Positions firm, 86. 

Sustained by Public Opinion, 86, 242. 

Ordained at Salem, 87. 

Summoned to Court, 88. 

Elders advice against, 88, 232, 241. 

Letters of Admonition, 90, 233. 

Elders in their own Trap, 90. 

Church bribed against, gi. 

Last .Sabbath as Pastor, 92. 

Farewell Letter, 93, 234. 

Stood alone firmly, 94, 235. 

Opened his own House, 95. 

" Filled all .Salem with liis Opinions," 

194, 262. 
Undismayed, 95. 
Wife joins in his Opinions, 95. 
Stood for Toleration, 96. 
not an Underminer, 96. 
Invulnerable Point, 92, 96. 
the Court invincible, 97. 
Endicott storms the Court, 98. 
Court assembles, 100. 
Indictment presented, 100. 
Justified all his opinions, 241, 103. 
Contest with Hooker, 103, 247. 
Court adjourned, 103. 
Sentence passed, 104. 
Ostracized, 106, 235, 241. 
Mr. Cotton apologizes, 106. 
Court not unanimous, loS. 
" Sixe weekes " extended, 108. 
Cited to Boston, 108. 
Gov. Winthrop's hint, 109, 236, 242, 

5- 
Capt. Underhill too late, log. 
Dire Chagrin, no. 
R. W. in exile, in. 
Massasoit a Friend, in. 
Wife and Family at Seekonk, in. 
Gov. Winslow's hint, in. 



Williams, Roger, continued. 

Goes to Mooshausick, n2. 

Lands given by Canonicus and Mian- 
tunomo, n3. 

and Wife give site for the City of Prov- 
idence, 1 14. 

F.iitli in Religious Liberty, 115. 

Quiets the Pequots, 116. 

Gov. Winthrop's Proposal, 116, 210, 
243, 264, 285, 6, 292. 

Proposal not yet carried out, 117. 

Buys Prudence Island, 243. 

Receives the Exiles, 122. 

the Name of " Rliode Island," 122. 

Founds Providence and a voluntary 
Civil Government, 122. 

and the three Colonies and Compacts, 
122. 

Father of Religious Liberty, 124, 5. 

Aiiabaptistic Tendencies, 125. 

Founds ist Baptist Church, Provi- 
dence, 126, 266. 

Annoyed by Arnold, 126. 

goes to Eng. for a Charter, 126. 

Miantonomo tomahawked, 127. 

R. I. left out of the " Union of the 
four Colonies," 127. 

Publishes " Key " and " Tenet " in 
Eng., 127. 

Charter of " Providence Plantations," 
128. 

Walks slow thro' Mass. Bay, 128. 

Case of Enchugsen, 129. 

Success of, Alarms the Bay, 129. 

Returning, meets opposition, 131. 

Religious Liberty grows, 137. 

Frames the new Government of R. I., 
141. 

Freedom of Worship assured, 141. 

Warwick claimed by the Bay, 145. 

Plymoutli opposes the Claim, 145. 

" Commissioners of United Colonies " 
pay double, 145. 

no Underminer, 146, 264. 

Plymouth refu.sesto take Warwick, 146. 

R. W.and Clarke go to Eng. for Char- 
ter, 146, 152. 

R. W. returns by Boston, 155. 

Cromwell confirms the Charter, 155. 

R. W. had the freedom of the Colo- 
nies, 155. 

Four towns unite under Charter, 156. 

R. W. chosen President, 156. 

R. W. explains Religious Liberty, 157. 

R. W. called to Boston, gets redress, 
158. 

Religious Liberty secured, 16S. 

Non-intercourse intimated, 173. 

Religious Liberty in Providence and 
Boston, 173. 

Death of Roger Williams, 186. 

Bancroft's Eulogy of R. W., 1S7. 

R. I. honors R. W. with a Statue in the 
National Capitol, Washington, D.C., 



312 



INDEX. 



Williams, Roger, continued. 

Providence has a Roger Williams Park, 

i88, 294-8. 
yet to be honored, ii6, 117, 183, 207, 

210, 224, 243, 247, 268, 276, 278, 281. 
WiiUhrop, John, Gov. 

of the Mass. Hay Company, 37. 

Opinion of the enterprise, 44. 

Silence on Religion in the Charter, 46, 

57.236. 
John Cotton's opinion, 66, 226. 
Letter on Arbella, 48. 
Arrive in N. E., 49. 
Reports Roger Williams' arrival, 51. 
Parts with Sir Richard Saltonstall, 51. 
Visits Plymouth, 239, 75. 
Assistant of the General Court, 101. 



Winthrop, John, Gov., continued. 

Gives Roger Williams a " hint," log, 

236, 242, 260, 277. 
Always friendly to R. Williams, 253, 

112, 277. 
Proposed to recall R. Williams, 116, 

210, 243, 264, 285, 6, 291, 2, 278. 
Buys Prudence Island, 243. 
Death-bed Regret, 183. 
Death, 143. 
Winthrop, John, Jr., 161, 184, 200, 244. 
Winthrop, Hon. R. C. 
Oration of, no, 210. 
Roger Williams and Winthrops friends 
252, 3, 291. 

Ziska of Bohemia, 3. 



313 



TESTIMONIALS. 



Pilsrtms, puritans attti looser SEilliams Fintitcateti* 

By Rev. T. M. MEBRIMAN, M.A. 



This work is an effort out of the old line of New England ecclesiastical 
history. Its aim is to irradiate the mental atmosphere of public opinion 
which has so long been enveloped in dust and fog, about the glorious 
names of the forefathers and mothers of New England. They were "con- 
scientiously contentious," and for that we honor and love them. They had 
something to contend for, and knew how to do it; and why. 

They knew how to found, in the American wilderness, the " District 
School" and the college; ''to afford youths an education whereby they 
might be able to read the Scriptures in the original languages. They knew 
how to establish the Church of Christ without a prelate; and found a State, 
without a king." 

It is true the Pilgrims and Roger Williams believed that the Church, 
with Christ as their head, could take care of themselves, if they could be 
let alone. They also believed that the State is a civil compact, among all 
the citizens— " for civil things only" — with Jehovah remembered as " King 
of Kings and Lord of Lords." The Puritans believed all this, and besides, 
that the State ought to support and protect the Church, for the good of the 
State. On this point the Puritans took issue with Roger Williams, and 
neither of them failed to be " conscientiously contentious." 

Roger Williams found a cordial welcome among the Narrohigansetts, 
and set up a church, and also a State, entirely separate, each from the 
other. This plan continued to grow in favor with God and man, and con- 
tinues to this day. The Puritans continued to work their system in Massa- 
chusetts Bay, but it grew in disfavor with the people, until Plymouth and 
Boston colonies united under a new charter in 1692, when the Doctrine of 
Religious Liberty, for which Roger Williams had " conscientiously con- 
tended " was, by the Puritans, " conscientiously " accepted, and perma- 
nently adopted, in their constitution of government. 

This ended the " conscientious contentions." Religious liberty, from 
this time, became the fundamental law, with Pilgrims, Puritans and Roger 
Williams in both the colonies, of Rhode Island and Massachusetts. 
From this grand event tne Puritan system was relegated to the shades of 
oblivion, never to be resurrected. Here we begin to count the forefathers 
of our New England as the founders of the Church of Christ in America, 
and the fathers of civil and religious liberty. For this we vindicate them, 
and thank the Lord for them. 

AUTHOR. 



314 TESTIMONIALS. 

Albany, N. Y., Nov. 4, 1890. 
Rev. T. M. Merriman, A. M.: 

My Dear Bro.,— As to your venture and new departure in the historic 
arena, proposed in your manuscript upon " Pilgrims, Puritans and Roger 
Williams Vindicated": 

I have no doubt that your position is substantially correct. The 
Puritans were undoubtedly as conscientious as Roger Williams, which 
should lead us to be charitable. The Puritans had many sterling 
qualities which command our admiration, and in judging their errors we 
should consider the times in which they lived. Both were "con- 
scientiously contentious," no doubt ; but not necessarily quarrelsome. 
They wrought valiantly for the good of the Church of Christ. Wishing 
you success in the search for truth . 

Sincerely yours, Rev. HENRY M. KING, D. D., 

Pastor Iminanuel Baptist Church, 

Albany, N. Y. 

Library Brown University, 

Providence, R. I., Nov. 12, 1890. 
Rev. T. M. Merriman, A. M.: 

My Dear Bro.,— Yours is received. Concerning the new view in your 
manuscript upon "Pilgrims, Puritans and Roger Williams Vindicated," 
while it diverges more from the New England historic current than it does 
from the truth on these vital matters, permit me by way of approval to say: 

In regard to the good old Puritans of New England, I do not think we 
shall differ much. After he had passed the stormy times in his three- 
score years and ten— in 1673— respecting " separation " from the national or 
established church, Roger Williams says: " This was the heavenly principle 
of those many precious and gallant worthies, the leaders and corner stones 
of these New England colonies, viz.: They desired to worship God in 
purity, according to those persuasions in their consciences, which they 
believed God had lighted up. They desired such for their fellow 
worshippers. It was a large effusion of the Holy Spirit of God upon so 
many precious leaders and followers, who ventured their all to New 
England, upon many heavenly grounds: 1. The enjoyment of God, accord- 
ing to their consciences. 2. Of holding out light to the aborigines. 3. To 
advance the English name and plantations." With best wishes. 
Yours ever, R. A. GUILD, LL.D., 

Librarian Brown University. 

Library Brown University, 

Providence, R. I., April 8, 1891. 
Rev. T. M. Merriman, A. M., has long been a careful student of New 
England history, as will be seen in his forthcoming book, " Pilgrims, Puri- 
tans and Roger Williams Vindicated." His attempt to show that the 
great apostle of civil and religious freedom was in full accord with his 
alleged persecutors, in many vital points, cannot fail to attract attention, 
and do good. As such I heartily commend it. 

R. A. GUILD, LL.D., 

Librarian Brown University, R. I. 



TESTIMONIALS. 



15 



Editorial Rooms of the " Watchman," 

Tremont Temple, Boston, March 13, 1891. 
Having listened for several hours to the reading of various chapters in 
MS. of the comprehensive treatise on " Pilgrims, Puritans and Roger 
Williams Vindicated," by Rev. T. M. Merriman, A. M., I find pleasure in 
expressing my sense of its readableness and value. Mr. Merriman has 
been for several years a painstaking and enthusiastic student of these 
great historic memories. Having thoroughly furnished himself with 
the newly found and rare material for his task, he has written with 
an informing clearness and candor worthy of all praise. I cherish the 
confident hope that the treatise will be given to the public in an elegant 
book form at no distant day. 

(Signed,) Rev. JOHN W. OLMSTEAD, D. D. 

Editor " Watchman," 

Boston, Mass. 

President's Room, Brown University, 

Providence, R. I., April 7, 1891. 
I heartily endorse the advanced view which Rev. T. M. Merriman, A. M., 
has wrought out, in a new work of his, to the effect that the " Pilgrims, 
Puritans and Roger Williams " were, after all, in essential agreement — 
concurring in points much more numerous than those in which they dis- 
agreed. I belive that the presentation of such a view will do much good. 
Rev. E. BENJ. ANDREWS, D. D., LL.D., 

President Broion University, 

Providence, R.I. 

Providence, R. I., April 8, 1891. 
Rev. T. M. Merriman, A. M., has long been a careful student of history, 
especially New England colonial history. He has already published two 
books— "The Trail of History " and "William, Prince of Orange," which 
have been well received. He is now preparing a work on " Pilgrims, 
Puritans and Roger Williams Vindicated," which I think must prove very 
interesting and very useful. The American people must always take a 
deep interest in New England history. 

Rev. M. H. BIXB-Y, D. D., 

Pastor Cranston Street Baptist Church, 

Providence, R. I. 

Providence, R. I., April 8, 1891. 
As to the forthcoming work, entitled, " Pilgrims, Puritans and Roger 
Williams Vindicated," by Rev. T. M. Merriman, A. M., I am very glad to 
endorse what has been said by Drs. Guild, Bixby and Andrews. 

The author's patience and diligence deserve to be commended; and 
especially his charitable endeavor to do justice to the high character and 
conscientious motives of all the parties concerned in our early history. 
Rev. JAMES G. VOSE, D. D., 

Pastor Congregational Church, 

Providence, R. I. 



3i6 



TESTIMONIALS. 
[Christian Standard.] 



Chicago, Jan., 1892. 

The " Pilgrims, Puritans and Roger Williams Vindicated " is by Rev. 
T. M. Merriman, A. M. It is clear, beyond a reasonable doubt, that the one 
man of that age to whom the world is most deeply indebted for religious 
liberty is Roger Williams. The author has evidence that Gov. John 
Winthrop, and many others with him, maintained that the sentence of 
banishment against Roger Williams ought to have been revoked, and that 
it still should be. His book is interesting from the first page to the 
last. It is a great story and no defects in the recital of it can dim its fade- 
less glory. 

[The Interior, N. Y., March 77, 1892.] 

" Pilgrims, Puritans AND Roger Williams Vindicated." By Rev. T. M. 

Merriman, A. M. 

" This book is invaluable in showing wherein history has wronged 
Roger Williams. 

" The frequent quotations from documents and scattered pamphlets, 
covering the whole period in which the idea of entire freedom of con- 
science was developed in New England, add to the interest with which 
these pages will be read." 

[Buffalo Christian Advocate, JV. Y., March 17, 1892.] 
"' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A. M. 
" This story of the forefathers is of deep and thrilling interest. . . . 
The aim of the author is to do justice to all the parties engaged in the 
issue of the vital question of religious liberty. The book will be read with 
profound interest by all who desire to know the facts in regard to the 
great struggle." 

Zion's Herald, May 11, 1892. 
" ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A. M. 
" As long as the world endures the memory of the names joined together 
in this volume will last. It is an interesting study to discover just how 
their flaming ideas of, liberty are harmonized with their intolerance 
and bigotry. So good, so noble; so great, and so self-sacrificing a 
man as Roger Williams deserves to have his claims clearly and strongly 
presented. This Mr. Merriman has done. Therefore we endorse the views 
of this author and his purpose and aim. His volume is a valuable contri- 
bution to the historical literature of a period which is always of intense 
interest." 

[Herald and Presbyter, May 18, 1892.] 

" ' Pilgrims, Puritans and Roger Willi.\ms Vindicated.' By Rev. T. M. 
Merriman, A.M. 
" This book has for its object the turning of the search-light of truth 
upon the development of religious liberty in the hands of our New Eng- 
land forefathers and mothers. Any history of New England, ecclesiastical 
or secular, must include a just appreciation of these persons and their im- 
portant work as an indispensable element." 



TESTIMONIALS. 317 

Madisonensis, Colgate University, 

Hamilton, N. Y., May 28, 1892. 
' " Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A.m. 
" The author is one of our own alumni. The story of those early days in 
this new light affords many opportunities for new views upon the actions 
of our forefathers. The argument for revoking the sentence of banish- 
ment against Roger Williams is unique and edifying, which really add to 
the charm of the book. It is a manly, straightforward battle for an im- 
portant object, an already acknowledged historical fact — the pre-eminent 
position of Roger Williams as a reformer and religionist." 

[Westminster Teacher, June, 1892.] 
" ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A.M. 
"Parti. This good-sized volume tells of the remarkable experiment 
of the New England fathers with the well-nigh incomprehensible question . 
of religious liberty. Part II. relates the desire of many to unbind what 
was misbound in 1635, and to honor Roger Williams with public honors for 
his eminent services for New England. The volume is full of history that 
will interest many researchers." 

Uplands, Brookline, Mass., June 3, 1892. 
Rev. T. M. Merriman: 

Dear Sir,— Your book, "Pilgrims, Puritans and Roger Williams Vin- 
dicated," is received. I thank you for your kind remembrance, and am 
glad that anything of mine has been of service to you. I would palliate 
not a particle of the persecution or cruelty which Roger Williams suffered, 
from whatever source it may have proceeded or by whomever it may have 
been prompted. I offer you my good wishes and thanks. 

Hon. R. C. WINTHROP, LL.D. 

[Church Union, July 16, 1S92.] 
"'Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A.M. 
"The author has evolved the conclusion, in this volume, that the 
standard ecclesiastical history of New England cannot be written until 
the cases of the Pilgrims, Puritans and Roger Williams are correctly 
apprehended and unhesitatingly adopted. To this end he applies himself 
with manful earnestness, tracing the doctrine of religious liberty from 
long before the Plymouth Pilgrims to the unsteady days in which Roger 
Williams was banished." 

Hanover, Mass., Nov. 21, 1892. 
Rer. T. M. Merriman: 

Dear Brother,- Many, many thanks for your interesting and valuable 
book, " Pilgrims, Puritans and Roger Williams Vindicated." It is a work 

of labor and a labor of love. 

Yours very truly. 

Rev. D. B. ford. 



3i8 



TESTIMONIALS. 



\Bo8ton Evening Transcript, Oct. 4, 1892.] 

"'Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A.m. 
" This volume has become a rarity at the outset, which it usually takes 
a hundred years for a book like this to achieve. The vindication is not 
limited to Roger Williams alone, but includes the Pilgrims and Puri- 
tans as well. Forsooth the Puritans themselves did not, later on, plead 
their own traditional conscientiousness for making things right which 
they had done amiss. The author makes his conclusive point tor the 
revocation of the sentence of banishment against Roger Williams, 
because it was passed after the charter of the colony of Massachusetts was 
annulled. The influence of this book will not fail to advance the cause it 
undertakes to maintain.'' 



Providence, R. I., Dec. 22, 1892. 

"Pilgrims, Puritans and Roger Williams Vindicated." By Rev. T. M. 
Merriman. A.M. 

Dear Watchman, — Allow me to call your attention a second time to the 
above volume. Two hundred and fifty years seems quite long enough for 
us to learn how to be charitable to the faults of our New England fore- 
fathers and how to honor them as they deserved to be honored. The 
author of this work is the lirst to venture upon the sea of ebullitions 
among writers, as to Roger Williams and the Puritans, in quest of a calm. 
He has spared no labor to produce a book with vigor and freshness of 
style. His aim expressly pertains to the issue between Roger Williams 
and the Puritans on the vital question of religious liberty. It is of prime 
importance to observe that Roger Williams first contended for perfect 
liberty of worship for all consciences, without restraint or intimidation 
from court or cloister. He next claimed the same for the church of his 
own choice. Where is there a more sublime example of a man cast out 
of one state for defending freedom of worship becoming the founder in 
early New England of a commonwealth in which no person has ever been 
fined, imprisoned, whipped, or banished for the sake of conscience, in 
which the hand of persecution has never been raised. Bancroft, the 
historian, says of him: " He is the first Christian legislator who provided 
for perfect religious liberty in the constitution of any state. Like the 
cross of Christ, the crime of Roger Williams is now the glory of the 
Republic." If there is one person still above ground in whose judgment 
the character and position of the great apostle of religious freedom yet 
need vindication, may the volume of Mr. Merriman be completely suc- 
cessful in its divine mission. 

Rev. henry M. KING, D/D., 
Pastor {Roger Williams) First Baptist Church, 

Providence, Rhode Island. 



TES TIMONIA LS. 3 1 9 

[The Standard, Chicago, Feb. 9, 1893,] 

" ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 

Merriman, A.m. 

" This book is really a conscientious piece of work, wrought out of 
ample material and with a purpose of vindication for men who still con- 
tinue to be too little understood. This purpose, too, the author realizes in 
a way to make his book a welcome one for those who may have long felt 
that justice has not been done in standard history to either Pilgrims, Puri- 
tans, or, much more, to Roger Williams." 

Boston, Feb. 9, 1893. 
"Pilgrims, Puritans and Roger Williams Vindicated." By Rev. T. M. 
Merriman, A.M. 

We give the full title of this work. Part I. outlines the history of 
the Plymouth Pilgrims, the Salem Puritans and the Puritans of Boston, 
also of Roger Williams' arrival in Boston, his troubles, trial and banish- 
ment, in the author's peculiar style. The general aim of the author seems 
to be to outline the history of New England only so far as it relates 
to the question of religious freedom and to the treatment of Roger 
Williams, who is, to his mind, the representative of soul freedom and the 
typical founder of religious liberty. Part II. The author's argument 
claims that posterity should assume toward Roger Williams and the Puri- 
tans " a most liberal and cordial use of the olive branch and mantle of 
charity." Now that the doctrine of religious liberty as advocated by Roger 
Williamssurvives — while the theocratic system of the Puritans has dis- 
solved away — their sentence of banishment ought to be revoked. Mr. 
Merriman does not tell us how the sentence of banishment ought to be 
revoked. WILLIAM ELLIOT GRIFFIS. 

Boston, March 2, 1893. 
"P1LGRIM.S, Puritans and Roger Williams Vindicated." By Rev. T. M. 
Merriman, A.M. 
Castigat et Judical is no way to treat a book, and so after a careful 
reading of the above, it is a pleasure to say how much it was enjoyed. The 
thread of history is drawn in a dramatic way. It is a book which might 
well find a place in every Sunday. School in the land. 

Rev. C. H. SPAULDING. 
Secretary American Baptist Publication Society for New England. 

[Western Recorder, Sept. 28, 1893.] 
" ' Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A.M. 
" This is an interesting and valuable contribution to the early religious 
history of this country. The Pilgrims and the Puritans are confounded in 
the public mind, and most persons think them the same. Authorities and 
original documents are cited in abundance showing the wrong of the ban- 
ishment of Roger Williams. The author is master of a smooth and flowing 
style, that is at the same time vigorous and he marshals his facts in a 
most effective way. The book is of special interest." 



320 TESTIMONIALS. 

[Boston Herald, Feb. 24, 1894.] 
"'Pilgrims, Puritans and Roger Williams Vindicated.' By Rev. T. M. 
Merriman, A.m. 
" The author is a venerable Baptist mini.ster, who has the courage 
of his convictions, and from his study of history shows that the Puri- 
tans made a mistake in sending Roger Williams out of their precincts, 
and that their descendants ought to revoke the edict of banishment 
which was decreed in the early days of the colony, and which has 
been considered as one of the chief blots on our New England history. Mr. 
Merriman is a vigorous writer and strong advocate of the right, as he 
sees it. He has authorities for his statements, without which, in a work 
of this kind, is a serious literary defect, so that no plentiful sound of war- 
whoop is needed in these pages to make up in noise any possible weakness 
in argument. The book is serious and has claims to respectful attention. 
There is a growing conviction in New England that the Puritans exceeded 
their jurisdiction in manifesting an intolerent spirit toward every one 
who did not agree with them. The New England of the present day could 
not have been reached upon that basis. We believe Mr. Merriman and 
Mr. Charles Francis Adams are on the right track to break up such a 
theocratic order. Mr. Merriman has written an absolutely unique book 
on this subject. It is the specimen attempt to deal with New England 
ecclesiastical affairs.*' 

17 Beacon Street, Boston, March 1, 1894. 
Dear Sir, — I duly received a copy of your "Pilgrims, Puritans and 
Roger Williams Vindicated." I value your discussion of that great subject. 
Yours truly, JOSEPH COOK. 



LIbHAHY Ul- UUNUHtbb 





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